v^

' *#'¦

Religious Perfection :
O R, A
THIRD PART
OF THE
ENQUIRY AFTER
HAPPINESS.

By the Author of
Tragical Chriftianity.

Therefore leaving the Principles of the Do-
firin of Chris~ty let us go on to Perfection,
Heb. 6. i.
Cf?e %f)itn eution*

LONDON:
Printed by J. B. for f&am. pmity and
• ffitttj- dUal£0£d, at the Princes Arms in
St. PauPs Church-yard. 1704.

r T O,

White loc ke Bulftrode,

OFTHE

Inner Temple ', Enquire.
IHere prefent You , my dear
Friend, with a Difcourfe, where
in I labour to advance the great and
true Ends of Life , the Glory ' of
God, and the Perfection and Hap-
pinefs of Man. I cannot, I confels,
pretend to have come up to the
Dignity of my Subject ; yet I have
done what 1 could, and have at-
tempted it with my utmoft Force.
I know You too well to imagine
You fond of an Addrefs of this pub-
lick nature : You love the real and
folid Satisfactions, not the Pomp
and Shew , thofe fplendid Incum-
A 2 brances

The Epijlle 'Dedicatory.
brances of Life : Your rational and
vertuous Pleafures burn , like a
gentle and chearful Flame, without
Noife or Blaze. However, I can
not but be confident, that You'll
pardon the Liberty which I here
take, when I have told You , That
the making the belt Acknowledg
ment I could to One, who has given
Me fo many Proofs of a generous
and paffionate Friendfhip, was a
Plealure too great to be refilled. I
^m, T>ear Sir^
Unfetgnedly Tours^
R. Lucas.

j>

THE

THE
CONTENTS.
The Introduction, wherein is Jbervn the Connexion
^ betwixt This, and the Author's former Treatifes
concerning an Enquiry after Happinefs. Ajhort
Comparifon between Secular and Religious Perfetli-
on. The Defign of this Book declared, and jufli~'
ffdfromfome Exceptions ; and the Method of the
Whole laid before the Reader. Page L

SECT. I.
Of Religious Perfection in General.
Chap. I ."T^Erfeclion a Confirmed Habit of Holinefs. This
Y Notion conformablefo Reafon and Scripture.
The Nature of an Habit confder 'd^ according to Four Pro
perties of it. p. i
Chap. 2. This Notion of PerfeEiion countenanc 'd by all Par-
ties, however different in their Exprejfions. Some port Re~
flections upon what the Pelagians, the Papifts, the Qua
kers, and the Myftical Writers have faid concerning Per
fection, p. 17
Chap. 3. Several Inferences deduced from the true Notion of
Perfection. With a plain Method how Per fans niay judge
of their prefent State. The difference between the extraor
dinary Primitive Converfions, and thofe which may be ex-
felled in our Days. With a Remark^about, Infufed Ha
bits, p- 28
A 3 Chap.,N

Tlie Contents.

Chap. 4. A general Account of the blejfed Fruits and Ad
vantages of Religious PerfeEiion; -which is reduced to the fe
Four Heads. 1. As it advances the Honour of the true
and living God, and of his Son Jefus in the World. 2. As
it promotes the Good of Mankind. Thefe two treated of in
the Chapter of Zeal. 3. As it produces in the perfect Man
a full Affurance of Eternal Happinefs and Glory. 4. As
it puts him in pojfejfwn of True Happinefs in this Life. Thefe
twolafi, AfTurance, and prefent Happinefs or Pleafure,
handled in this Chapter. Where the Pleafures of the Sin
ner, and of the PerfeEt Chriflian, are compared, p. 45
Chap. 5. Of the Attainment of Perfection :. With aparticular
Account of the manner, or the fever al fieps, by which Man
advances, or grows up to it : With Three Remarks to
make this Difcourfe more ufefid, and to free it from fame
Scruples. p. 79
Chap. 6. Of the Means of Perfection. Five g-eneral Obfer-
vations, fervingfor Directions in the ufe of Gofpel-Means1
and Inftrumental Duties. 1. The Practice of Wifdom
and Virtue is the befi means to improve and ftrenqthen
both. 2. The two general and immediate Inftruments, as
of Cpnverfion fo of Perfection too, are The Gofpel and
the Spirit. 3. The Natural and fmmediate Fruit «/Me-
., dkation, Prayer, Eucharift, Pfalmody, amid good Con-
yerfation, or Friendihip, u; the quickning and enliven*-
ing the Conference ; the fortifying and confirming' our Re
solutions ; and the raifing and keeping up an Heavenly
, Frame of Spirit. 4. The immediate Ends of Difc'iTpline,
are the fubduing the Pride of the Heart, and the reducing
the Appetites of the Body. 5. Some kinds of Life are
better juited to the great Ends of Religion and Virtue, than

0

thers.

p. p%
Chap. 7. Ofthe Motives to Perfection. Several Motives
fumm'd up in port, and that Great one, of having the
Other Life in our View, inffledupon pf 142
SECT.

The Contents.

SECT. II.
Of the fever al Parts 0/ Perfection, Illumination, Li
berty, and Zeal. p. 1 $0
Chap. 1 •/"% F Illumination. I. The difbinguipbfg Chara*-
\^/ iters of Illuminating Truths. 1 . They purify
us. 2. They nourip and firerigthen us. 3. They delight
in. 4. They procure us a glorious Reward. II. The Na
ture of Illuminating Knowledge. 1 . It mufi be deeply root*
ed. 2. It mufi be difiinct and clear. 3. Itmufi be through
ly concocted p. 153
Chap. 2. Of the Fruits and Attainment of Illumination.
That Illumination does not depend fo much upon a Man's
outward Parts, extraordinary Parts, acquir'd Learn
ing, &c, as upon his Moral Qualifications •, fuch as Hu
mility, Impartiality, and Love of the Truth. 4. Di~
rections for the Attainment of Illumination. 1. Thai we
do not fuffer our Minds to be engaged in quefi of Know
ledge foreign to our purpofe. 2. That ive apply' our felvei
with a very tender and fenfible. Concern to the fiudy of Illu
minating Truths. 3. That we alt conformable to thofe
Meafures of Light which we 'have attained. 4. That we
frequently addrefs. our felves to Gofl by Prayer, for the Il
lumination of his Grace. The Chapter concluded with a.
Prayer of FulgentiusV. p. i%6
Chap. 3. Of Liberty in general. The Notion 'of it truly fia-
ted and guarded. The Fruits of this Liberty. 1. Sin.
being a great Evil, deliverance from it is great Happinefs.
2. A Freedom and Pleafure in the Acts of Righteoufnefs
and good Works. 3. The near Relation it creates between
God and -us. /s^.The great Fruit of 'all, Eternal Life. With
a brief Exhortation to endeavour after deliverance from
Sin. p. 212
Chap. 4^ Of Liberty, as it relates to Original Sin. The Na-
A 4 ture

s

'Die Contents.

ture of which confided d^ chiefly with refpeEt to its Corrup
tion. How far this Difiemper of 'Nature is curable. Which
way this Cure is to be effected, i p. 279
Chap. 5. 0/ Liberty, with re fpett to Sins of 'Infirmity. An
Enquiry into thefe three things. 1. Whether there be ,any
fuch Sins, viz. Sins in which the mo ft perfect live and die.
2. If there are, what they be ; or what difiinguijlies them
from Damnable or Mortal Sins. 3 . How far we are to ex
tend the Liberty ofthe Perfect Man, in relation to thefe Sins.
p. 305
Chap.5.0/"Liberty,rfj/t imports Freedom or Deliverance from
Mortal Sin. What Mortal Sin is. How the Perfect man mufi
be free from tt ; and which way this Liberty may be befi
attained. With fome Fades for the Attainment of it. p. 337
Chap. 7. O/Unfruitfulnefs, as it confifis in Idlenefs. Idle-
nefs, either Habitual or Accidental., Confiderations to deter
Men from the Sin of Idlenefs. p. 364
Chap. 8. O/Unfruitfulnefs,^- it confifis jnhakswarmaeis or
Formality. The Caufes from which Lukgwaxmnefs proceeds.
TheFolly,Guilt and Danger of a Laodicean State. p. 379
Chap. 9. Of Zeal, What i» general is meant by Zeal; and
¦what is that Perfection of Holme fs in which it confifis. Whe
ther the Perfect Man mufi be adorn' d with a Confluence of all
Virtues; and to what degree of Holinefs He may be fuppofd
to arrive. p. .411
Chap. 10. O/Zeal, as it confifis in Good Works. That out-
own Security demands a Zeal in thefe Good Works : So like-
wife do t he Good efour Neighbour, and the Glory of God,
which are much more promoted by GoodWorks. p. 432
Ch. 1 1 . O/Humility. How neceffary it is to Perfection, p.445
SECT- HI. Of the Impediments of Perfection.
FIVE Impediments reckoned up, and infified on. 1. Too
loofe a Notion of Religion. 2. An Opinion that Perfection
is not attainable. 3. That Religion is an Enemy to Pleafure.
4. The Love of the World. 5. The Infirmity of the Flefij.
The whole concluded with a Prayer. p, 4.567
THE

THE
Introduction,
BY what Steps I am advanc'd thus far tn
my Enquiry after Happinefs, and what
Connexion or Coherence there is, between
This and two other Difcourfes already Pub-
lifh'd on That SubjeCt, is very obvious. In
the Firfi,. 1 endeavour to remove thofe Ob
jections which reprefent all Enquiries and
Attempts after true Happinefs in this Life,
either as fantaftick or unneceffary, or which
is as bad, vain and to no purpofe : And af
ter I have afTerted the Value and Poffibility
of Happinefs, I do in general point out the
true Reafons of our ill Succels and Difap-
pointment in Purfuit of it. In the Second,
I ftate the true Notion of Human Life, in
fill: upon the feveral kinds of it, and fhew
what Qualifications and Virtues the Affive
and Contemplative Life demand ; and then
confider how Life may be prolonged and
improved. In This Third, I profecute the
fame Defign, which I had in the two For
mer ; the promoting Human Happinefs. For
Life, Perfection and Happinefs have a clofe
and infeparable Dependence on one another.
For as Life, which is the Rational Exercife and

ii The Introduction.
and Employment of our Powers and Facul
ties, does naturally advance on, and termi
nate in Perfection; fo Perfection, which is
nothing elfe, but the Maturity of Human
Virtue does naturally end in that Reft and
Peace, that Tranquility, Serenity, and Joy
of Mind, which we call Happinefs. Now
Perfection in an AbftraCted and Metaphyseal
Notion of it, is a State that admits neither
of Acceflion nor Diminution. But talking
of it PraCtidally, and in a manner accommo
dated to the Nature of things, t^Q.PerfeclU
on of Man confifts in fuch Endowments and
Attainments as Man is generally capable of
in this Life. And becaufe Man may be consi
dered either in Relation to This, or to ano
ther World, therefore Human Per] eel Han may,
I think, naturally enough be divided into Re
ligious and Secular. , By Secular,- I mean
that which regards our Intereft in this Life :
By Religious, That which fecuresit in Eter
nity ; the one more diredf ly and immediately
aims at the Favour of Man ; the other at
the Favour of God ; tlie one purfues that
Happinefs, whatever it be, that is to be
found in outward and worldly Advantages ;
the other, That which flows from Virtue and
a good Confcience. 'Tis eafy now to difcern,
which of thefe two kinds of Perfection is
the more defirable ; the one purifies and ex
alts our Nature, the other polifhes and var-
nifhes

The lntradu<Hion. iii
'fhesit, the one makes a compleat .Gentle
man, the other a true.Chrillian; the Sue- -
cefs ofthe one is precarious, that of the
other certain; havingnodependenceonTime
or Chance^ the Humour or Fancy of Man ;
the Pleafure of the one is Short and Superfi
cial; That of the other, Great and Lafting:
The World admires the one, and God ap
proves the other.To be throughly perfuaded
of This,, is a»good fteptowards true Wifdom,
as being that, which will enable Man to fteer
the whole Courfe of Life aright. But while
I prefer the one, I do not prefcribe the
NegleCt or Contempt ofthe other ; ib far am
I from it, that I am of Opinion, That Se
cular Perfection has very often fome Influ
ence upon .our Spiritual .State, as wellas its
ufe and advantage in Reference to our Tem
poral one : that the moftadmirM Accomplish
ments df a Secular Life, are fo far from be
ing inconsistent with Religion, that they
naturally fpring from it,arad thrive and flou
rish moft when they are influenced and cul
tivated by it ; and judging that it might be
of fome Service to the World to inform and
convince them of This, I had it fometimes
in my Thoughts to haveTreated here as well
of Secular. as Religious Perfection: But
doubting how well this might fuit with my
FunCtion, and how far the beft Obfervations
I could make on this SubjeCt,mightfall Short of £

iv The Introduflion.
ofanfweringtheExpeCtationofMenofworld-
- lyPartsandExperience,IlaidafidetheDefign.Here then, I confine my Meditations wholly
to Religious Perfection ; I examine the Na-^
ture of it, both in General, and in Particu
lar ; not only Stating the true Notion of it
but alfo defcending to the feveral Branches
and Parts of it ; I free it from thofe Mistakes
and Difputesthat perplex and encumber it;
I lay down the Motives to it, and prefcribe
the Ways of obtaining it.
After this Short Account of myDefign jthe
next thing I am to do is, to prevent, if I
can,thofePrejudiceswhich may eitherwholly
frustrate, orat leaitvery much hinder and di
minish the fuccefs and influence of it. Some
are apt to Startle at the very mention of Per
fection ; they have entertain'd fuch humble
Thoughts, not only of Human Nature, but
as it feems, of Divine Grace too, and Evan
gelical Righteoufnefs, that all talk of Per
fection feems to them like the Preaching a
New Gofpel, and an obtruding upon the
World aFantaftickScheme of proud and pre
tending Morality. But this fear will foon va
nish, when I tell fuch, that I difcourfe ofthe
Perfection of Men, not Angels: And, that
I treat This, not like a Monk, or a fublime
and fubtle Schoolman, but like one, who have
been daily converfant with the Doubts and
Scruples, with the Fears and Frailties of Hu
man

The Introduction.

man Nature, and departing Souls. I do not
pi'etend to blefs the World with theDifcovery
of New Truths. If at any time I place Old
ones in a better Light ; if I wipe off the DuSt,
which Dispute and Time,and theCorruption
of Manners, has here and there fcattered up-
on them, 'tis the utmoft I aim at.
But how numerous, will fome fay, are the
Controversies that have in every Age per-
plex'd this Subject? Grace and Nature; Per
fection and Sin, Merit, Supererogation, &c*
Thefe are Themes that have exercifed and
embroil'd the Church of ChriSt, almoft thro'
all the feveral Ages of it down to this Day :
And with how'littleAdvantage to the Ho
nour of Chriftianity,or thelntereit of Virtue,
have the brightest Parts, and the 4eepefl:
Learning been here employ'd f ToT^allT
have to fay, is, I write PraCtically,and con-
fult the Interest of Souls, not Parties. I can
not but fee, and that with Trouble and Re
gret, how much Christianity has in almoft
all times Suffered by thofe Nice and Subtile,
by thofe Obstinate and Paffionate Difputes,
with which Writers have even oppreifed and
Stifled the molt Practical SubjeCts ; and do
molt earnestly defire to fee the Spirit of Pole
mical Divinity caft out of the Church of
ChriSt, and That of a Practical and Experi
mental one eftablilhed in the Room of it.
Though therefore, I have considered thofe
Contro-

vi The Introduttio

n.

Controverfies which concern my Subje£t,it
was with no other Defign, than to guard and
fortify my Reader againft the ill Influence of
feveral Errors, with which they abound. I
decline all ufelefs Speculations, and labour
wholly to reftore Religion to its Native
Strength and Beauty ; ib that I think this
Objection will not touch me,who do not pro-
pofe to write a Learned, but a; Vfeful Book.
If any Man be apprehenfive, that 'tis im-
poflible toaflertthe DoCtrine of Perfection,
without looking a little too favourably to-
wzxdsPelagianifm or Enthufiafm,or fomething
of this kind ; I do here aflure fuch a one,that
I advance noPerfection that raifesM'en above
the Ufe or Need of Means, or invites them
to negleft the Word, Prayer, or Sacraments,
or is rais'don any other Foundation than the
Gcfpet of Chrifi. I revive not Pelagianifm,
nor clafh with St. Auftin -, I need not thofe
Conceffions which; he makes Coelefiius in the
Clofe of his Book de Perfectione Jujtiti*. I am
perfuaded that the Strength of Nature is too
flight a Foundation to build Perfection on : I
contend for Freedom from no other Sin than
Actual,, Voluntary, and Deliberate : And let
Concupifence, or any unavoidable Distem
per, or Diforder of our Nature, be what
it will, all that I aim at here is, the Re-
ducing, not Extirpating it. And finally, how
earneftly foever I exhort to Perfection^ I can
very

The Introduction. vii
very well content my felf with St. Auftin's
Notion of it, namely, That it is nothing eife,
but a daily Progrefs towards That pure and un-
fpotted Holinefs, which we fhall attain to in an
other Life.
Thus, I think, I have Sufficiently guarded
this following Difcourfe againft the Mifap-
prehenfions and JealouSies of all, who have
any ferious Concern for Religion, how much
foever they may be fwayed by fome parti
cular Opinions. But after all* I do not ex-
pe£t that it Should meet with a very obliging
Reception from a great Part of the World.
Many there are, who will ever openly rally
and ridicule all Attempts of this kind : And
there are Others, who will fecretly Slight,
and inwardly diSpife them as the vain and
fond Projects of well-meaning indeed, but
very weak and unexperienced Mortals. But
this moves me little ; thefe Men are general
ly too much Strangers to Sincerity, to be
competent Judges of Perfection: Nor do I
wonder, if the Corrupt and Vicious part of
Mankind, be infeCted with as much Malice
and Envy againft extraordinary Goodnefs,
as fome are againft Power and Greatnefs.
The Confcioufhefs of much Bafenefs and
Corruption in ones felf, is apt to make one
ftrive to bring down all Men to the fame
Level, and to believe that there is nothing
ofPerfecfion'm the World,but only a Ground less

viii The Introduction.
lefs or Hypocritical Pretention to its Thls
is an Opinion that ill Men greedily embrace,
becaufe it gives them fome kind of Peace,
Security, and Confidence ; whereas the
contrary Opinion, as it would be apt to
make them afhamed of their Prefent Sate, fo
would it make them fearful and apprehen
sive of their Future One. I write not there
fore to fuch as thefe, nor can be much con
cerned what Cenfure they pafs on a Defign,
againft which they have an Inveterate and
Obstinate Averfion.
The Method I obferve in this Treatife is :
In the Firft Section , I confider Perfection
more generally : In the Second, The Several
Parts of it ; And in the Loft, The Objta-
cles and Impediments of our attaining it. In
the two Firft Sections, I always firft fix and
explain the Notion of that State of Virtue
which I Difcourfe of. Next I proceed to
the Fruits or Advantages of it ; and in the
laft place prefcribe the Method by which it
may be attained*

§ E C To

SECT. h
Of Religious Perfection in General*

CHAP. I.
Perfection a Confirmed Habit of Holinefsi
This Notion conformable to Reafon and
Scripture. The Nature of an Habit
confider'd} according to Four Properties
of ih
MOST Difputes and Contro
versies arife from Falfe and Mi
staken Notions ofthe Matter un
der Debate ; And fo I could fhew it has
happened here. Therefore to prevent
Miftakes, and cut off all occafions of
Contention ( which ferves only to defeat the
Influence and Succefs of Practical Difcoip
fes) I think it neceffary to begin here with
a plain account what it is I mean by Rett*
gious Perfection.
Religionis nothing elfe but the purifying
and refining Nature by Grace, the railing
and exalting our Faculties and Capaeities
b for

Religious 'PerfeClion Explain d.

by Wifdom and Virtue. Religious Perfe
ction therefore, is nothing elfe but the Mo
ral Accomplishment of Human Nature ;
fuch a Maturity of Virtue as Man in this
Life is capable of; Converfion begins, Per
fection confummates the Habit of Righte-
oufnefs: In the one, Religion is, as it
were, in its Infancy ; in the other, in its
Strength and Manhood ; fo that Perfecti
on, in Short, is nothing elfe, but a ripe and
fetled Habit of true Holinefs. According
to this Notion of Religious Perfection, He
is a Perfect Man whofe Mind is pure and
vigorous, and his Body tame and obfequi-
ous; whofe Faith is firm and Steady, his
Love ardent and exalted, and his Hope full
of ASSurance ; whofe Religion has in it
That Ardour and Conftancy, and his Soul
That Tranquility and Pleafure, which be-
fpeaks him a Child of the Light, and of
the Day, a Partaker of the Divine Nature,
and rat fed above the Corruption which is in
the World, through Luff.
This account of Religious Perfection, is
fo natural and eafy, that J fancy no Man
will demand a .Proof of it ; .nor Should I go
about one, were it not to ferve fome further
Ends than the meer Confirmation of it. It
has manifestly the countenance both oiRea-
foMznd Scripture ; And how contradictory
foever Tome Ancient and Latter Schemes of

Religions 'perfection Explatnd.
t-™» 11 —¦¦¦ ¦ ¦'«¦—¦ ¦¦¦¦  —¦¦¦¦— "— ¦¦¦ ' ¦ ¦ ¦¦-¦ ' ¦¦— ' ¦¦— ¦ 
of Perfection feem to be, or really are, to
one another ; yet do they all agree in effec~t
in what I have laid down. If we appeal
to Reafon, no Man can doubt, but that an
Habit of Virtue has much more of Excel
lence and Merit in it,than Single accidental
Acts, or uncertain Fits and Pafllons ; fince
znHabit is not only the fource and fpring of
the nobleft Actions, and the moft elevated
Paffions,butit renders us more regular and
fteady,more uniform and conftant in every
thing that is good. As to good natural Dif-
pofitions, they have little of Strength, little
of Perfection in them, till they beraifed
and improved into Habits. And for our
Natural Faculties, they are nothing elfe,
but the Capacities of Good or Evil ; they
are undetermined to the one or other, till
they are fix'd and influenc'd by Moral Prin
ciples. It remains then, that Religious
Perfection muft confift in an Habit of
Righteoufnefs. And to prevent, all imper
tinent Scruples and Cavils, I add a Confirm
ed and well eftabliShed one.
That this is the Scripture Notion of Per
fection, is manifeft ; Firft, From the ufe of
this Word in Scripture. Secondly, From
the Characters and Descriptions ofthe beft
and, higheft State which any ever actually
attained, or tp which we are invited and
exhorted. B a i. From

4 Religious Perfection Explain d.
i. From the ufe of the Word: Where-
evef we find any mention of Perfection in
Scripture, if we examin the place welly
we Shall find nothing more intended, than
Vprightnefs and Integrity, an unblameable
and unreproveable Life, a State well ad
vanced in Knowledge and Virtue. Thus
Upright and Perfect are ufed as terms equi
valent, Job i . And that Man was perfect and
upright, fearing God and ef chewing evil ; and
Pfalm 37. 37. Mark the perfect Man, and
behold the upright Man, for the end of that
Man is peace. Thus again when God ex
horts Abraham to Perfection, Gen. 17. 1. I
am the Almighty God ; walk before me and, be
thou perfect, all that he exhorts him to, isa
fteady Obedience to all his Commandments,
proceeding from a lively Fear of,and Faith
in him ; and this is the general ufe of this
word Perfect, throughout the Old Tefta-
ment, namely to fignify a Sincere and juft
Man, thkt feareth God, and efcheweth
Evil, and is well fix'd and eftabliih'd in his
Duty. In the New Teflament, Perfection
Signifies the fame thing which it does in the
Old ; that is, Univerfal Righteoufnefs,and
Strength, and Growth in it. Thus the
Perfect Man, 2 Tim. 3. 17; is one who is
throughly fur nifhed to every good work. Thus
St. Paul tells us, Colof. 4. 12. that Epaphras
laboured fervently in prayers for the Qoloffian^ that

r ¦-¦ ¦¦ '¦"¦ ¦¦¦¦¦¦ '¦'¦ ..--.... t t
Religious Perfedion Explained.
that they might ft and perfect and compleat in
all the will of God. In fames i . 4. the Per-'
feet Man is one, Who is entire, lacking no
thing, i. e. one who is advanced to a Matu
rity of Virtue thro' Patience and Expe
rience, and is fortified and eftabliShed in
Faith, Love, and Hope. In this fenfe of
the word Perfect, St. Peter prays for thofe
to whom he writes his Epiftle, 1 Pet. 5.10.
But the God of all grace , who called us into his
eternal glory by Chrift Jefus, after that ye
have fuffered a while, make you perfect, fta-
blifh, flrengthen, fettle you. When St. Paul
exhorts the Hebrews to go on to Perfection,
Heb. 6. he means nothing by it, but that
State of Manhood which confiits in a well
fetled Habit of Wifdom and Goodnefs.
This is plain, firft from ver. 11,12. of this
Chapter, where he himfelf more fully ex
plains his own meaning ; and we defire that
every one of you do fhew the fame diligence,
to the full ajfurance cf hope unto the end ;
that ye be not flothful, but followers of them
who through faith and patience inherit thepro-
mife. Next from the latter end of the
5th Chapter; where we difcern what gave
occafion to his Exhortation ; there distin
guishing Chriftians into two Claffes, Babes
and Strong Men, i. e. Perfect and Imper
fect, he defcribes Both at large thus : For
when for the time ye ought to be teachers, ye
J3 3 have

Relioious Perfection Explain d.

have need that one teach you again which be the
firft principles of the oracles of God ; and
are become fuch Of have need of milk, and not
cf ftrong meat ; for every one that ufeth milk
is unskilful in the word of righteoufnejs ; for
he is a babe ; but ftrong meat belongeth to them
that are of full age, even thofe who by reafon
of ufe have their fenfes exercifed to difcern
both good and evil. And though here the
Apoftle feems more immediately to regard
the Perfection of Knowledge, yet the Perfe
ction of Righteoufnefs muft never, in the
Language of the Scripture, be Separated
from it. Much the fame Remark muft I
add concerning the Integrity of Righteouf-
nefs,and theChriftiansProgrefs or Advance
in it. Though the Scripture, when it fpeaks
of Perfection, doth fometimes more directly
refer to the one, and fometimes to the
other ; yet we muft ever fuppofe that they
do mutually imply and include one another ;
Since otherwife the Notion of Perfection
would be extreamly maimed and incom-
pleat. I'll infift therefore no longer on the
ufe of the Words Perfect and Perfection in
Scripture: But as a further Proof that my
Notion of Perfection is truly Scriptural, I
will Shew,
2. That the utmoft Height, to which
the Scripture exhorts us, is nothing more
than a Steady Habit of Holinefs ; that the
bright-

Religious Perfection Explain d.
brighteft Characters it gives of the Perfect
Man, the lovelieft Defcriptions it makes us
of the PerfeCteft State,, are all made up of
the Natural and confeffed Properties of a
Ripe Habit. There is no Controverfy that
I know of, about the nature of a Habit,
every Man's Experience inftruCts him in,
the whole Philofophy of it ; We are all
agreed that it is a kind of Second Nature,
that it makes us exert our felves withDefire
and Earneftnefs,with Satisfaction andPlea-
fure ; that it renders us fix'd in our Choice,
and conftant in our ACtions, and almoft as
averfe to thofe things which are repugnant
to it,as we are to thofe which are diftafte-
ful and difagreeable to our Nature. And
that, in a word, it fo entirely and abfolute-
ly poffeffes the Man, that the Power of it
is not to be refifted,nor the Empire of it to
be Shaken off; nor can it be removed and
extirpated without thegreateftLabour and
Difficulty imaginable. Ail this is a con-
feft and almoft palpable Truth in Habits of
Sin : And there is no reafon why we Should
not afcribe the fame Force and Efficacy to
Habits of Virtue ; efpecially if weconfider
that the Strength, eafinefs, and pleafure
which belong naturally to thefe Habits, re
ceive no fmall Acceffion from the Supernatu
ral Energy and Vigour of the Holy Spirit.
Iwill therefore in few words fhsw how that
B 4 State

8 Rjeligious perfection Explained.
State cf Righteoufnefs which the Scripture
invites us to, as our Perfection, direCtly
anfwers this account I have given of an
Habit. Is Hub it in general a fecond Nature f
This State of Righteoufnefs is in Scripture
called the New Man, Ephef. 4, 24. the New
Creature, 2Cor. 5. 17. the Divine Nature,
2 Pet. 1. 4. Does it confequently Rule and
Govern Man ? Hear how St. Paul expref-
fes this Power of the Habit of Holinefs in
himfelf, Gal. 2. 20. / am crucified with
Chrift; nevertheleff I live, yet not I, but
Chrift liveth in me; and the life which I
flow live in thefiefh, I live by the faith of the
Son of God, who loved me, and gave himfelf
for me. This is a conftant Effect of Habits,
and is equally difcernable in Thofe of Vice
and Virtue, that they fway and govern the
Man they poflefs ; Rom. 6. 16. ftjiowye not
that to whom ye yield your felves fervants to
obey, his fervants ye are to whom ye obey ;
whether of fin unto death, or-of obedience un
to righteoufnefs ?
Shall I go on to a more diftinct and par
ticular Consideration of the Properties of
an Habit ? The firft is, a great Averfion for
thofe things which are contrary to it, or
obstruct us in the Exercife of it. And thk
is direCtly the Difpofition of the Perfect
Man towards Temptations and Sins ; he is
now

Religious Perfection Explain d.
now afhamed of thofe things which before
he gloried in ; he is filled with an Holy In
dignation againft thofe things which before
he took Pleafure in ; and what before he
courted with Fondnefs and Paflion, he
now Shuns with Fear and Vigilance. In
brief, the Scripture defcribes fuch an one as
poifeffed with an utter Hatred and Abhor
rence of every Evil way, and as an irre
concilable Enemy to every thing thatisaii
Enemy to his Virtue and his God. Thus
Pfal. 1 19. 162. I hate and abhor lying, but thy
law do I love; and verfe 128. Therefore I
efteem all thy precepts concerning all things to
be right, and I hate every fat fe way. And this
is a Genuine and Natural Effect of Integri
ty or Uprightnefs of. Heart; whence 'tis
die Obfervation of our Saviour, Matth.
6. 24. No man canferve two mafters ; for ei
ther he will hate the one, and love the other ;
or elfe he will hold to the one, and defpife the
other. And indeed every where a Hatred,
a perfect Hatred of Evil, is accounted as
a neceffary Confequence of the Love of
God ; Pfal. 3 7. 10. Te that love the Lord,
hate Evil : And therefore the Pfalmift re-
folves to praclife himfelf what he pre-
fcribes toothers; Pfal. 101. 2, 3 I will be
have my felf wifely in a perfect way : 0 when
wilt thou come unto me ? I will walk within
my houfe with a perfect heart .- I will fet no
wicked

10 Religious Perfection Explain d.
wicked thing before mine eyes : I hate the work
of them that turn afide, it fhall not cleave to
me. And how can this be otherwife ? The
Love of God muft neceffarily imply an
Abhorrence of Evil ; and that Habit which
confirms and increafes the one, muft con
firm and increafe the other too.
2. The Next Property of an Habit is,
That the Actions which flow from it are
(if we meet not with violent opposition)
performed with Eafe and Pleafure : What
is Natural, is pleafant and eafy, and Ha
bit is a Second Nature. When the love of
Virtue, and the hatred of Vice have once
rooted themfelves in the Soul, what can
be more natural than to follow after the
one, and fhun the other ? Since this is no
more than embracing and enjoying what
we love, and turning our backs on what
we deteft. This therefore is one conftant
Cha rafter of Ver feet ion in Scripture : De
light and Pleafure are every where faid to
accompany the Practice of Virtue, when
it is once grown up to Strength and Matu
rity : The ways of wifdom are ways of plea-
fantnefs, and all her paths are peace, Prov.
3. 17. Perfect love caft eth out fear, 1 Joh.
4. 18. And to him that loves, the com
mandments of God are not grievous, 1 Joh.
5. 3. Hence it is, that the good Man's de
light is in the Law of the Lord, and that he
rnedi-

Religious Perfection Explain d. 1 1
meditates therein day and night, Pfal. i. 2.
Nor does he delight lefs in Action than Me
ditation, but grows in Grace as much as
Knowledge ; and abounds daily more and
more in Good Works, as he increafes in the
Comfort of the Holy Ghoft. Confonant to
this Property of Perfection it is, that in
Pfalm 19. and 119. and elfewhere fre
quently, we hear the Pfalrnift eyLvreffrng a
kind of inconceivable Joy and Transport
in the Meditation and Practice ofthe Com
mands of God. So the firft Christians,
who fpent their Lives in Devotion, Faith,
and Charity, are faid, Acts 2. 46. to have
eaten their meat with gladnefs and finglenefs
of heart. And 'tis a delightful Defcnption
we have of the Apoftles, 2 Cor. 6. 10. as
forrowful, yet alway rejoicing ; as poor, yet
making many rich ; as having nothing, yet
poJJ "effing all things.
3. Vigor and Activity, or much Earneft-
nefs and Application of Mind, is a Third
Property of an Habit. 'Tis impoffible not
to be intent upon thofe things for which we
have even an Habitual Paflion, if .this Ex-
freffion may be allowed me ; an Inclination
which has gathered Strength and Authori
ty from Cuftom, will exert it felf with
fome warmth and brisknefs. Now cer
tainly there is nothing more frequently re
quired of, or attributed to the Perfect Man in

1 2 Religious PerfeCiion Explain d.
in Scripture, than %ed and Fervency of
Spirit in the ways of God ; and no won
der ; for when ACtions flow at once from
Principles and Cuftom ; when they fpring
from Love, and are attended by Pleafure,
and are incited and quicken'd by Faith and
Hope too ; how can it be, but that we
fhould repeat 'em with fome Eagernefs,
and feel an Holy Impatience as often as we
are hinder'd or difappointed ? And as the
nature of the thing Shews, that thus it
ought to be, fo are there innumerable In
stances in the Old Teftament and the New,
which make it evident that thus itaw.Shall
I mention the Example of our Lord, who
went about- doing good, A£ts 10. 38.? Shall
I propofe the Labours and Travels of St.
Paul ? Thefe Patterns it may be will be
judged by fome too bright and dazling a
Light for us to look on, or at leaft too per
fect for us to copy after ; and yet St. John
tells us, That he who fays he abides in him,
ought himfelf alfo fo to walk , even as he
walked, 1 John 2. 6. And we are exhorted
to be followers of the Apoftles, as they were of
Chrift. But if the Fervency of Chrift and
St. Paul feemed to have foar'd out of the
reach of our Imitation, we have Inferior
Instances enough, to prove the Zeal and
Fruitfulnefsoff/^'iW Goodnefs. Thus
David fays of himfelf, Pfal. 119. 10. With my

"..I I II- I
Religious Perfection Explained.
my whole heart have I fought thee. And Jo-
fiah, 2 KJngs 23. 25. is faid to have turned
to the Lord with all his foul, and with all his
might. How fervent was Anna, who de
parted not from the Temple, but ferved God
withfaftings and prayers night and day, Luk.
2. 27. ? How charitable Tabitha, vthowas
full of good Works and Alms-deeds which fhe
did, ACts 9. 36. ? Where Shall I place
Cornelius ? With what words Shall I fet out
his Virtues ? With what but thofe of the
Holy Ghoft, ACts 1 o. 2. He was a devout
Man, and one that feared God with all his
Houfe, which gave much Alms to the People^
and prayed to God alway. But peradventure
fome may imagine, that there is fomething
Singular and extraordinary in thefe Emi
nent Perfons, which we muft never hope
to equal ; but muft be content to follow
them at a vaft Diftance. Well, let this
be fo ; What have we to fay to whole
Churches animated by the fame Spirit of
Zeal ? What are we to think ofthe Churches
of Macedonia, whofe Charity St. Paul thus
magnifies, 2 Cor. 8. 2, 3. In a great trial of
affliction, the abundance of their joy and their
deep poverty abounded to the riches of their
liberality. For to their power I bear record^
yea, and beyond their power, they were willing
of themfelves. And St. Paul declares him*
felf perfuAded of the Romans, that they
wen

ia. Religious Perfection Explain d.

!*¦

were full of goodnefs, filled with all know
ledge ; Rom. 15. 14. And ofthe Corinthi
ans he teftifies, That they were inriched in
every thing, and came behind in no gift,
1 Cor. 1. 5. 6. That they did abound in all
things, in faith, in diligence, &c. 2 Cor. 8. 7,
I will Stop here ; 'tis in vain to heap up
more Inftances: I have faid enough to
Shew, That Vigor and Fervency in the
Service of God, is no miraculous Gift, no
extraordinaryPrerogative of fome peculiar
Favourite of Heaven, but the natural and
infeparable Property of a well-confirmed
Habit of Holinefs.
Laftly ; Is Conftancy and Steadinefs the
Property of an Habit ? It is an undoubted
Property of Perfection too. In Scripture
Good Men are every where reprefented as
ftanding faft in the faith ; ftedfaft and un-
moveable in the works of God ; holding faft
their Integrity : In one word, as constantly
following after .Righteoufnefs, and main
taining a good Confcience towards God
and Man. And fo Natural is This to one
Habitually good, that St. John affirms of
fuch a one, that he cannot fin; 1 Jph. 3. 9.
Whofoe,ver is born of God, doth not commit
fin, for his .feed remaineth in .him, and he
cannot fin,, becaufe he is burn of God. Ac
cordingly, Job is faid to, have feared Godt
And efcMweA,e.vil ; which mult be under- Stood

- ^..n ¦¦¦  ¦, ¦ ¦¦ ¦¦¦p. m  ¦¦h-w>..,.„.mm.,m>oi,.Ii.jiii, .i ¦ „ ,| ,—-»i..i ii !..,!»
Religious Perfection Explain d. 1 5
Stood of the conftant courfe of his Life.
Zjchary and Elizabeth are faid to be righte
ous, walking in all the Commandments of
God blamelefs, Luk. 1. 6. Enoch, Noah,
David, and other excellent Perfons, who
are pronounc'd by God Righteous, and Juftf
and Perfect, are faid in Scripture, To walk
with God, to ferve him with a perfect Heart,
with a full purpofe of Heart to cleave to him,
and the like. And this is that Conftancy
which Chriftians are often exhorted to;
Watch ye, ftandfaft in the Faith, quit ye like
Men, be ftrong, 1 Cor. 16. 13. And of which
the firft Followers of our Lord left us fuch
remarkable Examples. The Difciples are
faid to have been continually in the Tem
ple blefjing and praifmg God, Luk. 24. And
the firft Chriftians are faid to have continued
jledfaftly in the Apoftles Doctrine andfellow-
fhip, and in breaking of Bread, and in Pray
ers, ACts 2. 42.
Thus I think I have Sufficiently cleared
my Notion of Perfection from Scripture :
Nor need I multiply more Texts, to prove
what I thinkno Man candotibt of, unlefs
he mistake the main Defign and End ofthe
Gofpel ; which is to raife and exalt us to a
fteady Habit of H.olinefs: The end of the
Commandment, faith St. Paul, 1 Tim. 1. $«
is Charity .ot^t of a pure Heart, and of a good
Qonfcieme, md iff Faith wf&igmd. This is
th®

1 6 Relig io us Perfedion Explain d.

theutmoft Perfection Man is capable of, to
have his Mind enlightend, and his Heart
purified ; and to be inform'd, aCted, and
influenc'd by Faith and Love, as by a vital
Principle : And all this is effential to Habi
tual Goodnefs.
If any one defire further Light or Satif-
faCtion in this Matter let him read the
Eighth Chapter to the Romans, and he will
foon acknowledge, that he there finds the
fubftance of what I have hitherto advan
ced. There, though the Word it felf be
not found, the Thing called Perfection is
defcribed in all the Strength and Beauty,
in all the Pleafure and Advantages of it :
There the Difciple of Jefus is reprefented
as one who walks not after the Flefh, but after
the Spirit ; as one whom the Law ofthe Spirit
of Life in Chrift Jefus has fet free from the
Law of Sin and Death ; one who a cpesv% does
not mind or relifh the things of the Flefh, but
the things of the Spirit ; one in whom the
Spirit of Chrift dwells : He does not Stand
at the Door,and knock ; he does not make
a trafient vifit ; but here he reigns, and
rules, and inhabits : One finally, in whom
the Body is dead becaufe of Sin, but the Spirit
is Life becaufe of Righteoufnefs. And the
Refult of all this is the Joy and Confi-
dence,the Security and Tranfport that be
comes the Child of God. Te have not recei ved

Religious Perfection Expkiind. 1 7

ved thefpirit of Bondage again to fear, but ye
have received the fptrit of adoption, whereby
we cry Abba, Father. The Spirit it felf bear eth
witnefs with our fpirit, that we are the chil
dren cf God ; and if children, then heirs,
heirs of God, and joint -heirs with Chrift.
And now 'tis no wonder, if the Perfect.
Man long for the revelation of the glory of
the fans of God ; if he cry out in Rapture,
If God be for me, who can be againft me ?
Who /ball lay any thing to the charge of God's
elect.? Who fhall feparateme from the love of
Chrift ? and fo on. If any one would fee
the Perfect Man defcribed in Fewer words,
he needs but caft his eye on Rom. 6. 22.
But now being made free from fin, and become
fervants to God, ye have your fruit untoholi-
nefs, and the end everlaftmg life.
CHAP. II.
This Notion of Per fed" on countenanced by all
Parties, however different in their Expref-
fions. Somefhort Reflections upon what the
Pelagians, the Papilts, the Quakers and
fi&<?Myftical Writer s,have faid concerning
Perfection. ,
AFterlhave Shewed that this Notion
of Perfection is warranted by Reafon
and Scripture ; I fee not why I Should be
very folicitous whether it do or do not clafh
C with

^J.  -"' j ¦ m. .... ,11 l.i I  ' ¦¦- — : 
l 8 Religious Perfection Explain d.

with the Opinions of Men. But the truth
is, if we examine not fo much the Expref-
fions and Words, as the Senfe and Meaning
of all Parties about this Matter, we Shall
find them well enough agreed in it at the
bottom. And 'tis no wonder, if (not-
withftanding feveral incidental Difputes)
they Should yet agree in the Main : Since
the Experience of Mankind does eafily
teach us what fort of Perfection Human
Nature is capable of; and what can,or can
not actually be attained by Man. The Pe
lagians did not contend for an Angelical
Perfection, nor St. Auftin deny fuch a one
as was truly fuitable to Man : The one
could not be fo far a Stranger to Human
Nature, as to exempt it in reality from thofe
Errors and Defects which the beft of men
complain of, and labour againft. Nor
was St. Auftin fo little acquainted with the
Power of the Gofpel, and of the Spirit, as
not to be well enough affured that Man
might be Habitually Good ; and that fuch
were influenced and atted by a firm Faith,
and a fervent Love, and well-grounded
Hope. The Difpute between Them then,
concerning Perfection, did not confift in
This, Whether Men might be Habitually
good ? This was in reality acknowledged on
Both fides : Nor, Whether the Beft Men
were fubjeCt to Defects ? For This too Both
fides

Religious Perfection Explain d. 1 9
— -----¦¦ 1 1 . 1 1 11. 1 ¦ ¦ 1 1 ¦
Sides could not but be fenfible of: But in
thefe two things efpecially ; Firft, What
was to be attributed to Grace, what to Na
ture ? And this relates not to the Definition
or Ejfence of Perfection, .but to the Source
and Origine of it. Secondly , Whether
thofe Irregular Motions, Defects, and Er
rors, to which the beft Men were Subject,
were to be accounted Sins, or not ? Nei
ther the one fide nor the other then, as far
as I can difcern, did in truth miftake the
Nature of Human Perfection : Each pla
ced it in Habitual Righteoufnefs ; the one
contended for no more, nor did the other
contend for lefs in the Perfect Man. And
when the one afferted him free from Sin,
he did not affert him free from Defects :
And while the other would not allow the
beft Man to be without Sin, they did not
by Sin understand any thing elfe, but fuch
Diforders, Oppofitions to, or Deviations from
the Law of God, as the Pelagian himfelf
muft needs own to be in the Perfect Man.
The Difpute then was noti^f Man might
or might not attain to : for Both fides a-
greed him capable of the fame Habitual
Righteoufnefs; Both fides allowed him
fubject to the fame Frailties : But one fide '
would have thefe Frailties accounted Sinsy
and the. other would not.
Numerous indeed have been the Con-
C 2 tro-

 .y
20 Religious PerfeClion Explain d.
troverfies between the Popifij and Reformed
Churches, about Precept and Counfel, Mortal
and Venial Sin, the Poffibility of fulfilling
the Law of God, the Merit of Good Works,
and fuch like. But after all, if we enquire
what that Height of Virtue is to which
the beft of Men may arrive ; what thofe
Frailties and Infirmities are, to which they
are fubject ; 'twere I think eafy to Shew,
that the Wife and Good are on all hands
agreed about this. Nor does it much con
cern my prefent purpofe, in what fenfe, or
on what account Papifts think fome Sins
Venial, and Proteftants deny them to be
fo ; Since neither the one nor the other
exempt the Perfect Man from Infirmities y
nor affert any other Height or Perfection
than what confifis in a confummate and
well-eftablifh'd Habit of Virtue. Some
Men may and do ta Ik very extravagantly \
but it is very hard to imagine that Sober
and Pious Men fhould run in with them.
Such, when they talk of Fulfilling the Law
of God, and keeping his Commandments,,
muft furely understand this of the Law of
God'm a Gracious and Equitable fenfe : And
this is no more than what the Scripture af-
ferts of every fincere Chrijtian. When they
talk of I know not what tranfcendent Per
fection in Monkery, they muft furely mean
nothing more,than that Poverty,Chaftity, and

Religious Perfection Explain d.

i\

and Obedience, are Heroick Inftances of
Faith and Love, of Poverty of Spirit, and
Purity of Heart ; and that an Afcetick Difci-
pline is the moft compendious and effectual
way to a confummate Habit of Righteouf
nefs. Finally, By the Distinction of Precept
and Counfel, fuch can never intend furely
more than This, That we are obliged to
fome things under pain of Damnation ; to
others, by the Hopes of greater Degrees of
Glory : For 'tis not eafy for me to compre
hend, that any Man, whofe Judgment is
not enflav'd to the Dictates of his Party,
Should deny either of thefe two Truths. .
i. That whatever is neither forbidden nor
commanded by any Law of God, is Indiffe
rent. 2. That no Man can do more than
love the Lord his God with all his Heart,
with all his Soul, and with all his Might,
and his Neighbour as himfelf. I 'fay, there
is ho Degree or Inftance of Obedience, that
is not comprized within the Latitude and
Perfection of thefe Words. But whatever
fome of the Church of Rome, or it may be
the greater part of it may think ; This,
'tis plain was the Senfe of the Ancients.
St. Auftin (a) could never understand any ^ 0ux
Merit or Excellence in thofe things that avnafiTmv
were matter of CounfeLnot Precept,unlefs }u^nntur,*
eonfilio monentur, tumreftefiunt, cum refersmur ad dil'gendum Ih-um.,
& proxirmm propter Deum, Aug. Ench.cap. 121.
C 3 they

i i  r ' . '  ', 
1 i Religious PerfeCtwn Explain d.
they flowed from, and had regard to the
Love of God and our Neighbour. And
(b)Acpro- Cajfian's (b) Excellent Monks refolvecl all
7uMsqua. ^ va^ue °^uc^ things to confift in their
litatesfta- tendency to promote ApoftoHcal Purity
mas vide- ancj Charity. And Gregory Nazianzen (cj
Zmpora ; thought it very extravagant^ to pretend to
e? <2«<* fie be Perfecter than the Rule, and Exacter
ff^f than the Law.
cant, ut omijfa vonpolluant, Media ejfe mamfeftum efl, utputa Nuptias,
agriculturam,divitias,folitudinis Remotionem, &c.Caffian. Colla. Patr.
Tttlem igiturPefimtionemfuprafejuniij&cc.KTec in ipfofpei noftrx xermimm
defigamus, fed utper ipfum adpuriutem Cordis ££ Jpoftolicctrfr Charitatem
pervsnire pojfmus ; Ibib.
%g.v'ov@- lv$tj7tp@~, fmJi j Invhnf i>4«A.s7sp ©-. Greg. Nazian.
The Quakers have made much noife and
Stir about the Doctrine of Perfection, and
have reflected very feverely on others, as
fubverting the great Defign of our Re
demption (which is deliverance from Sin)
and upholding the Kingdom of Darknefs :
But with what Juftice, will eafily appear
when I have reprefented their Senfe, which
I will do very Impartially, and in as few
i>AKey and plain words as I can. Mr. W. P. (d)
opening, tells us, That They are fo far Infallible and
^° Perfect, as they are led by the Spirit. This
is indeed true, but 'tis mere trifling : For
This is an Infallibility and Perfection which
no man denies, who believes in the Holy
Ghost; Since whoever follows His Gui
dance

Religious PerfeClion Explain d. 25
 ;  n  "
dance muft be in the right, unlefs the Holy
Ghoft himfelf be in the wrong. He urges,
'tis true, a great number of Scriptures to
fjew (they are his own words) that a State
of Perfection from Sin (though not in ful-
nefs of Wifdom and Glory) is attainable in
this Life ; But this is too dark and Short a
hint to infer the Senfe of his Party from it,
Mr. Ed. Burroughs (e) is more full: We (e)^Y\ac\.
believe (faith he) that the Saints upon Earth P>es of
V r ¦ r c c • j 1 Tnitl!3.-
may receive jorgivenejs of bins, and maybe
perfectly freed from the Body of Sin and
Death, and in Chrift may be perfect and with
out Sin, and may have victory over all Tem
ptations, by Faith in Jefus Chrift. And we
believe every Saint that is called of Godi
ought to prefs after Perfection, and to over
come the Devil, and all his Temptations upon
Earth ; And we believe they that faithfully
wait for it, fo all obtain it, and JJjall be present
ed without Sin in the Image of the Father ;
And fuch walk not after the FleJJj, but after
the Spirit, and are in Covenant with Qod,
and their fins are blotted out, and remembred,
no more ; for they ceafe to commit fin, being
Born of the Seed of God. If by Sin here,
he means, as he feems to do, Deliberate or
Prefumptuou-s Sin ; I do not think any Efta-
bliSh'd Church, whether P rot eft ant or Po-
pifh, Teaches otherwife. Mr. Barclay (f) (-/) .«,,-
goes very Methodically to work, and firft Tfcf &4
¦ C 4 fets

1 4 Religious Perfedion Explain d.

lets down the State ofthe Queftion ; then
confutes thofe that differ from Him ; an-
fwers their Objections out of Scripture ; and
laftly, eftablilhes his own Doctrine. As to
the Perfection which he a Herts, he lets us
know, That it is to be derived from the
Spirit of Chrift; that it confifis not in an
Impossibility of Sinning, but a Possibility
of not Sinning ; And that his Perfect Man
is capable of daily Growth and Improve
ment. When to This I have added, that
he fpeaks all along of That which we call
Wilful Sin, as appears from his Defcripti-
on of it ; for he calls it, Iniquity, Wicked-
nefs, Impurity, the Service of Satan, and
attributes fuch Effefts to it as belong not at
all to what we call Sins of Infirmity ; when,
I fay, This is added to render his Senfe
clear, I can readily fubferibe to him: For,
I know no fuch Doctrines in our Church as
Thofe which he there oppofes ; namely,
that the Regenerate are to live in Sin, and
that their Good Works are Impure and Sin
ful. But then, he either miftakes the
Main Point in Debate, or prudently de
clines it : For the Queftion is not, Whether
good Men may live in Mortal or Wilful
Sin, but whether good Men are not fubject
to Frailties and Infirmities, which are in
deed Sins, though not imputable under the
Covenant of Grace? Whether the Quakers are

Religious PerfeClion Explain d. 25
are not in this Point Pelagians, I do not
now enquire; becaufe if they be, they are
already confidered. Two things there are
in Mr. Barclay's State of the Queftion,
which I cannot fo well approve of; the
One is, that he expreffes himfelf fo injudi
ciously about the growth and improve
ment of his Perfect Man, that he feems to
forget theDifference theScriptures make be
tween Babes and full Grown Men in Chrift,
and to place Perfection fo low in reference
to Pofitive Righteoufnefs, or Virtue, as if
it confifted in Negative only, or ceafing
from Sin. The Other is, That though he
does not peremptorily affirm a State of Im
peccability attainable in this Life, yet he
Seems inclined to Believe it, and imagines
it countenanced by 1 John 3. 9. But lie
ought to have conflder'd, That whatever
Impeccability may be inferr'd from that
Text, it is attributed, not to fome extraor
dinary Perfons, but to all whofoever they
be that are Born of God ; but this is out of
my way. All that I am to obferve upon
the whole is, that Thefe Men place Per
fection efpecially in refraining from Sin : I
advance higher, and place it in a well-fet-
led Habit of Righteoufnefs. And I be
lieve they will be as little diffatified with
me for this, a3 1 am with them, for affert-
iryj, the Perfect Man freed from Sin. For
* as

1 6 Religious PerfeCtion Explain d.
as Mr. Barclay expreffes himfelf, I think
he has in reality no Adverfaries but Ant if
nomians and Ranters.
As to That Perfection which is magnifi
ed by Myftical Writers, fome of Them have
only darken'd and obfcured the plain fenfe
of the Gofpel, by figurative and unintelli
gible Terms. Thofe of them which write
with more life and heat than other Men or
dinarily do, recommend nothing but that
Holinefs which begins in the Fear, and is
confummate in the Love of God ; which
enlightens the Mind, purifies the Heart,
and fixes and unites Man to his fovereign
Good, that is, God : And I am Sure I
Shall not differ with Thefe.
There are, I confefs, almoft innume-
ble fayings ofthe Fathers which Sufficients
ly teftify how little Friends they were to
Perfection, in fuch a Notion of it as is too
generally embraced in the Church of Rome.
The Primitive Spirit breathed nothing but
Humility : It was a profeffed Enemy to all
felf-confidence and Arrogance, to Super
erogation and Merit; and it invited Men
earneftly to refleft up the fins and flips of
Life, and on that Oppofition which the Law
of the Body maintains againft the Law of
the Mind, in fome degree or other, in the
Beft Men. This Consideration forced the
Bifhop of Condome to that plain and honeft Con-

Religious PerfeCiion Explain d.
«— . — — — . i
N Confefjton1 Itaque Juftitia noftra, licet per
Charitatis Infufionem fit vera, &C. Though
our Righteoufnefs^ becaufe of that Love
which the Spirit peds abroad in our Hearts, be
fincere and real, yet is it not abfolute and con-
fummate, becaufe of the oppofition of Concu-
pifcence : So that it is an indifpenfable Duty
of Chrift ianity, to be perpetually bewailing the
errors of Life : Wherefore we are oblig'd hum
bly to confe fs with St. Auftin, That our Righ-
teoufnejs in this Life, confifis father in the
pardon of our Sins, than in the perfection of
our Virtues. .All this is undoubtedly true,
but concerns not me : I never dream of
any man's paSIIng the courfe of Life without
Sin : Nor do I contend for fuch a Perfecti
on as St. Auftin calls Abfolute, which will
admit of no Increafe, and is exempt from
Defects and Errors. Though on the other
hand, I confefs, I cannot but think, fome
carry this matter too far ; and while they
labour to abate the Pride and Confidence
of man, give too much encouragement to
Negligence and Vrefumption, I cannot fee
how frequent Relapfesinto Deliberate Acts
of Wickednefs, can confift with a well Set-
led and eftablifffd Habit of Goodnefs.
The heat of Difpute in fome, and a fort of
Implicit e Faith for their Authority in others,
has produced many unwary Exprej}ions,zndl
doubt very unfound and pernicious Notions.
about this matter, CHAP.

1 8 Religious PerfeClion Explain d.

CHAP. III.
Several Inferences deduced from the true No
tion of Perfection. With a plain Method
how P erfons may judge of their prefent State.
The difference between the extraordinary
primitive Converfions, and thofe which may
he expected in our Days, with a Remark a-
hout Infufed Habits.
HAving in the two former Chapters fix'd
the Notion of Religious PerfeClion,
and prov'd it confonant to Reafon and Scri
pture, and not fo only, but alfo made it
appear, that it is countenanced by the
Unanimous Confent of All, who have ever
handled this Subject. I have nothing
now to do, but by way of Inference to
reprefent the Advantages we may reap
from it.
i. Itis from hence plain, That Perfection
muft not be placed in Fantaftick Speculati
ons or Voluntary Obfervances, but in the
folid and ufeful Virtues of the Gofpel ; in
the Works of Faith, the Labour of Love,
and the Patience of Hope ; in the Purity
and Humility of a Child of Light ; in the
Constancy and Magnanimity which be
comes one who has brought the Body in
to Subjection, and has fet his Affections on
things above. This State of Perfection is
well

Religious Perfection Explain d.

¦i-*.

well enough defcribed by the Rule of
St. Bennet. Ergo his omnibus Humilitatis
Gradibus afcenfis, Monachus mox ad Charita-
tem, &c. The Monk having paffed through
thefe feveral Stages of Humility or Mortifi ¦
cation, will arrive at that Love of God which
caft eth out Fear ; by which he will be enabled to
perform all things with Eafe and Pleafure,
and, as it were, Naturally, which before he
performed with Reluct ancy and Dread ; being
now moved and acted, not by the terrors of
Hell, but by a delight in Goodnefs, and the
force of an excellent Habit : Both which,
Chrift by his Spirit vonchfafes to increafe and
exalt in his Servant now cleansed and purged
from all Sin and Vice.
2. This Notion of Perfection proves all
Men to lie under an Obligation to it : For as
All are capable of an Habit of Holinefs, fo
is it the Duty of all to endeavour after it.
If Perfection were indeed an Angelical
State ; if it did confift in an Exemption
from all Defects and Infirmities, and in
fuch an Elevation of Virtue, to which no
thing can be added ; then I confefs, all Di-
fcourfes of it, and much more all Attempts
after it, would be vain and infolent too. If
again,it did confift in fome Heroick Pitch of
Virtue, which Should appear to have fome
thing fo fingular in it, as Should make it
look more like a Miracle than a Duty, it
were

:}o Religious PerfeClion Explain d.
were then to be expected but once in an
Age from fome Extraordinary Perfon, called
to it by Peculiar Infpirations,znd Extraordi
nary Gifts. But if Chriftian Perfection be,
as I have proved, only a well confirmed
Habit of Goodnefs, if it differ from Since
rity only, when Sincerity is in its Weaknefs
and Infancy, not when grown up, then 'tis
plain, that every Chriftian lies under an Ob
ligation to it. Accordingly the Scripture
exhorts All to perfect holinefs in the fear of
God, to go on to perfection Heb. 6. and it
aSSIgns this as one great end ofthe instituti
on of a Standing Mmiftry in the Churches of
Chrift, namely, the perfecting the faints,
the edifying the body of Chrift ; till we all come
in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect Man, unto
the meafure of the ftature of the fulnefs of
Chrift, Ephef! 4. 1 2. 1 3. And hence it is,
that we &nc\theApoflles purfuing this great
End, by their Prayers and Labours, earnest
ly contending and endeavouring to prefent
all Chriftians Perfect before God, 1 Theff.
3. 10. Night and day praying exceedingly,
that we might fee your face and might perfect
that which is lacking in your faith, Colof. 1
28. Whom we preach, warning every man,
and teaching every man in all wifdom, that we
may prefent every man perfect in Chrift 'Jefus •,
fee 1 Pet. 5. 10. Colof. 4. 13, Nay further, the

" Yi '-  "" " ~   ' ' '- ' ' ' ~"  'i i
Religious PerfeClion Explain d. 3 1
¦ ¦ ¦ ¦
the Scripture frequently puts us in mind,
that they are in a State of Danger, who do
not proceed and grow in Grace, and prefs on
towards Perfection. Now all this is very
eafily accountable, taking Perfection for a
well fetled Habit of Holinefs ; but on no
other Notion of it.
3. This Account of Perfection removes
thofeScruples which are often Started about
the Degrees of Holinefs and Meafures of
Duty, and are wont to difturb the Peace,
clog the Vigour, and damp the Alacri
ty of many well-meaning and good Peo
ple. Nay, many of acute Parts and good
Learning, are often puzled about this
Matter : Some teaching, that Man is not
bound to do his beft ; others on the quite
contrary, that he is fo far bound to it, that
he is always oblig'd to purfue the moft Per
fect Duty, to chufe the moft PerfeCt Means,
and to exert the utmoft of that Strength;
and act according to the utmoft of that Ca
pacity with which God has endowed him.
Now all thefe things, when we come to ap
ply thefe General Doctrines to Particular
Inftances, and a vaft variety of Circumftan-
ces, have fo much Latitude, Ambiguity,
and Uncertainty in them, that Men of
Tender Conferences, and Defective Under-
ftanding, reap nothing from fuch high-
flown Indefinite Difcourfes, but Doubts and
Scruples,

Religious PerfeClion Explain d.

Scruples. It requires a ftrong and penetra
ting Judgment to refolve what is the ut
moft Extent of our Power and Capacity ;
What the belt Mean, and what the most
perfect Duty, when many prefent them-
felves to us, and all varioufty circumstanti
ated. But now, as I have Stated Matters,
we are bound indeed to purfue and labour
after Growth and Improvement in the Love
of God, and Charity towards our Neigh
bour, in Purity, Humility, and the like.
And this we Shall certainly do, if we be
Sincere ; in other Matters we are left to our
Prudence, and if the Error of our Choice
proceed only from an Error in Judgment ^
not a Corruption in our Hearts, we arefafe
enough. 4. 'Tis very eafy to difcern now where
we ftand in reference to Perfection ; how
remote we are from it, or how near to it.
For the nature of an Habitbe'mg plain and
intelligible, the Effects and Properties of it,
obvious to the Meaneft Capacity, 'tis eafy
to determine upon an Impartial Examina
tion, whether we be Habitually Good or not,
or what Approaches we have made towards
it. And becaufe this is a Matter of no
Small Importance, and Men are generally
backward enough to advance too far into
fuch Reflections and Applications, as may
breed any Difturbance to their Peace, or any Di-

Religious PerfeClion Explain d. 3 3
Diminution of their good Opinion for them-
felves, tho' neither the one nor the other
be too well grounded ; I Shall not think my
time mif-fpent,if I here take this task upon
me ; and endeavour by feveral Particular
deductions, to lay every Man's State as
plainly open to his View as I can*
1, Then, from the Notion I have given
of Perfection, it appears, That if a Man's
Life be very Uneven , Unconftant, and
Contradictory to it felf; if he be to day a
Saint, and to morrow a Sinner; if he yield
today to the Motives of the Gofpel,and Im-
pulfes of the Spirit, and to morrow to the
Sollicitations ofthe Flefh,and Temptations
ofthe World,h@ is far from hemgPerfect; fo
far, that there is not ground enough to
conclude him Sincere or Real,thd' Imperfect
Convert.The only certain proof of Regene^
ration is Victory ; he that is born ofGod,over-
cometh the World, 1 Joh. 5. 4* Faith $ tho' it
be True, is not prefently SavingfavASfufti*
fying till it have fubdued the Wi/l,ana ^cap
tivated the Heart , *. e. till we begin to.
Live by Faith ; which is evident from That
Corn in the Parable, which tho' it Shot
up, yet had it not Depth of Earth, nof
Root enough , and therefore was withered
up, and brought forth no Fruit. Regret
and Sorrow for Sin is an Excellent Pafli-
on, but till it has fubdued our Corrupti-
D ons

34- Religious PerfeClion Explain dl

ons, chang'd our Affections, and purified
our Hearts, 'tis not that SavingRepentance
in the Apoftle, 2 Cor. 7. 10. Godly forrow
worketh Repentance, not to be repented of.
We may have fudden Heats and PaSIIons
for Virtue ; but if they be too Short liv'd
to implant it in us, this is not that Charity
or Love which animates and impregnates
the New Creature mentioned, Gal. 5. 6.
Faith working by Love. Laftly, we may
have good Purpofes, Intentions, nay, Refo-
lutions ; but if thefe prove too weak to
obtain a Conqueft over our Corruptions, if
they prove too weak to refift the Tempta
tions we were wont to fall by, 'tis plain
that theyare not fuch as can demonstrate us
Righteous, or entitle us to a Crown, which
is promifed to him that overcometh. And
here I cannot but remark, to how little
purpofe Controverfies have been multiplied
about the Juftification of Man. 'Tis one
thing for God to juftify us, i. e. to Pardon
our Sins, and account us Righteous, and his
Children ; and another for us to know, or
be affured that he does fo. If we enquire
after the former, 'tis plain to me that no
Man can be accounted Righteous by God,
till he really is fo : And when the Man is
Sanctified throughout in Spirit, Soul, and
Body ; then is he certainly Juftified, and
not till then. And this I think is confeffed

Religious PerfeClion Explain" d. 3 5
by all except Antinomians ; and whatever
Difference there is amongft Chriftians in this
Matter, it lies in the Forms and Variety
of Expytfjion. They that contend earneftly
for the Neceffity of Good works, do not, I
fuppofe, imagine, that the Works are Ho
ly, before the Heart is fo ; for as is the
Fountain, fuch will be its Streams ; as
is the Tree, fuch will be its Fruits. What
Abfurdity then is there in admitting that
Men are justified before they bring forth
Good Works ; if they cannot bring forth
Good Works till they be Sanctified and
Chang'd? On the other hand,they who con-
tend fo earneftly for Jufiification by Faith.
without Works, do not only fuppofe that
theMan is throughly changed,by the Infufi-
on of Habitual Grace,hut alio that this Grace
as foon as it has opportunity ,will exert and
exprefs it felf in good Works : And they do
readily acknowledge that the Faith which
does not work by Love, is an Hiftorical Un-
animated Faith. And if fo, how naturalisit
to comprife in that Holinefs which jufii-
fies, not only the change of the Heart, but
of the Actions ? But here I think it is well
worth the considering , whether that
thorough Change in the nature of a Sin
ner, which is called Holinefs, be now ef
fected at once, and in a moment, and not
rather gradually and in time f For this may
D 2 give

36 Religious PerfeClion Explain d.
give fome light to the Doctrine of Jupfi-
cation, and draw us off from Speculations
and Theories, to more Ufeful and Practical
Thoughts and Difcourfes about it. Tis
true, in the Primitive times, when the
Conviction of a Sinner was wrought by a
dazling Light, by Surprising Miracles, by
Exuberant Influxes ofthe Spirit, and the
concurrence of many extraordinary things,
Sanctification (as in the Goaler and his Fa
mily, Act. 16.) might be begun and finifh-
ed in the fame hour. But I doubt it is
rarely fo with us at this day ; our Vices
are not fo fuddenly fubdued, nor our Vir
tues fo fuddenly implanted. Our Convi
ctions in the beginning of Conversion, are
feldom fo full and clear as Theirs: And
if we may judge by the Effects, 'tis but
feldom that the Principle of a new Life is
infus'd in the fame Plenty and Power it ap
pears to have been in Them. And if fo,
then thefe things will follow; 1. Though
in the firft Plantation of the Gofpel Men
being converted, as it were in a Moment,
ingrafted by Baptifm into Chrift, and re
ceiving the Holy Ghoft, the Earneft of their
Juftification or Acceptance with God, and
their future Glory .- We may very well fay
' of them, that they were not only Jujiified,
but alfo knew themfelves to be fo ,. before
they had brought forth any other Fruit of
Righte-

Religious PerfeClion Explain d. i j

Righteoufnefs, than what was implied in
the dedication of themfelves toChrifi by that
folemn Rite of Baptifm ; but at this day,
when Conversion is not effected in the
fame manner; when Faith and good Works
do mutually cherifh one another ; when
Righteoufnefs is not brought forth into
Victory, but by long labour and travel ;
I fee not why Faith and Good Works may
not be pronounced jointly and antecedently
neceffary to our Juftification. 2. The Do
ctrine of Infufed Habits has been much ri
diculed and expofed, as abfurd by fome
Men ; and I muft confefs, if it be EJfen-
tial to a Habit, to be acquired by length of
time, and repetition ofthe fame Acts, then
an Infused Habit is a very Odd ExprelTion :
But why God cannot produce in us thofe
ftrong Difpofitions to Virtue in a Moment,
which are naturally produced by Time ; or
why we may not afcribe as much efficacy to
Infused Grace, as Philofophersare wont to
do to repeated Acts, I cannot fee ? Nor can
I fee why fuch Difpofitions when Infused,
may not be called Habits, if they have
all the Properties and Effects of an Habit. -
And that fuch excellent Difpofitions wbre i
on a fudden wrought in the Minds of
Chriftians in the beginning ofChriftianity,
is too plain from the Hiftory of thofe
times to need a proof. But whether fuch
D 3 chan-

3 8 Religious PerfeClion Explain d.

changes are ordinarily effected fo fuddenly
at this day, we have much reafon to doubt ;
nay, I think it appears from what I have
faid, there is Sufficient reafon to deny it.
And if fo, the Infufwn of Habits cannot be
fo properly infifted on now as then ; and we
may be more fubject to make unwarranta-,
ble Inferences from the DoCtrin of Infus'd
Habits, than they were in thofe bright and
Miraculous days. 3. As our Progrefs to
SanCtification muft be flower than formerly,
as it muft be longer before the Grace that is
infus'd fo far, mafter our Corruption, and
dilate and diffufe it felf through our whole
Nature,as that we may juftly be denomina
ted Holy and Righteous from the Prevalence.
of this Holy Principle : So by a neceffary
confequence, our Juftification muft com
mence later. But after all, I know not
why we Should be fo inquifitive after the
time of our Juftification by God. The Com*.
fort of a Chriftian does not refult immedi
ately from God's Juftifying him, but from
his knowing that he does fo. And if this be
the thing we are now fearching after,
namely, what rational Affurance we can
have of our Juftification, and when, as in
deed it is ; then, though I do not pretend to
determine, that Man is not, or may not be
Juftifi'd or accounted righteous by God, up
on a thorough change of Mind or Soul, be
fore

Religious PerfeClion Explain d. 3 9
fore this change difcovers it felf in a Series of
Victories over thofeTemptations by which he
was led Captive before ; Yet I affert Firft,
That the true and folid proof of the San
ctification of the Heart , is Sanctity of ¦
Life. Next, when I talk of Victory, I
fuppofe Man engag'd, I fuppofe him encoun-
tred by Temptations and Enemies ; and
^e# I affirm, that the Faith which is not
ftrong enough to Conquer, is not ftrong
enough to Jufiify. If any Man demand,
May not that Faith which is Foil'd to day,
Conquer to morrow ? Ianfwer,I muft leave
this to God : I can pronounce nothing of
the Sincerity ofthe Heart, but by the out
ward Deportment and Succefs. And if this
be the proper way of judging of a Man's
Sincerity ,1 am Sure I may with much more
confidence affirm, that nothing lefs than
Victory can be a clear Argument of Perfe
ction. My bufinefs thereSbre Shall ever be
to be Holy, and then I'm fare I Shall be Ju
stified. If I be Holy, God who cannot err
will, certainly account me fo ; and if I ceafe
to be fo, God muft ceafe to account me fo.
And this is all which I defign by this long
Paragraph : That is, to render Men more
careful and diligent in making their Cal
ling and Election fure, and to prevent Pre-
fumption and groundlefs Confidence. And
that nothing that I have here faid may be
D 4 per-

4>Q Religious PerfeClion Explain d.
- M. M.I.I I ¦ II HI , II I — — |.. .11.1.11—..^
perverted to a contrary purpofe ; that no
man from fome paSfionate refolutions or
fudden changes of his own Mind, may be
tempted to conclude too haftily of his being
Juftified, as if the change wrought in him,
Were equal to that commonlyeftected in the
firft Converts of Chrift ianity ; I think it not
amifs to put fuch a one in mind, that even
Thefe were not Juftified,unlefs they did pro-
fief s Chrift with the Mouth as well as Believe
in him with the Heart ; and that this publick
Profeffion of Christianity in thofe days, was
equivalent to many Good Works in Thefe.
idly. He that feels in himfelf little or no
Fervency of Spirit, little or no Hunger
and Thirft after Righteoufnefs, has reafon
to fufpedt, that his Regularity is little more
than common Decency and Civility, and to
doubt, left his Religion be nothing elfe but
Cuftom or common Prudence. I fee not how fo
much Indifference and Sluggifhnefs can con
fift with a firm Belief and Expectation of a
Crown, with a fmcexeLoveof Godand Righ
teoufnefs. But if we may fuppofe fuch a one
restrained from Evil, and preferved in the
way of Duty, after a fort, by the Fear of
God, and a Defire of Heaven, yet certainly
this can be but the Infancy of the New
Creature at moft : And the beft advice that
can be given fuch a one, is furely that of
St, Peter, that by adding one degree of vir tue

iji i  :  •— ¦¦ ' ¦ .
Religious PerfeClion Explain d. 4. \
tue to another, he would ufe all diligence to
make his calling and eleCtionfure, 2 Pet. 1. 10.
idly, If a man's Religion produce very
few Good Works, or fuch only as put him
to little travel or expence, we may con
clude, that this man is not Perfect ; his
Charity is too weak, too narrow to be that
of an exalted Chriftian : The beft that we
can think of fuch a one is, That he is yet
taken up in the Difcipline of Mortification,
that he is contending with his LuftsandPafji-
ons, which are not yet fofar reduc'd, fo
far fubdu'd and brought under, as to leave
him in a State of Liberty and Peace, and in
a capacity of extending and enlarging his
Charity. This Remark, that the Inconfi-
derablenefs of our Good Works is reafon
enough to queftion, not only one's Perfe
ction, but Sincerity, holds good in fuch Ca
fes only, where neither the Opportunity nor
Capacity of higher and nobler performances
is wanting. I dare not pronounce, that no
man can be a Chriftian, unlefs he be fit to
be a Martyr : 'Tis true, the loweft degree of
Sincerity muft imply a purpofe and Refolu-
tion of Univerfal Obedience, in Defiance of
all Temptations ; but yet That Grace, for
ought I can prove to the contrary, may be
fumcient to Save a man, that is Sufficient
to mafter the Difficulties he is to encounter
With, although he Should not be to grapple with

Religious PerfeClion Explain d.

with theDiftempers andTrials towhich the
Body and the State of another man may be
fubject. Surely the Wifdom and the Faith-
fulnefs of God can be no further concern'd,
than to qualify any one for the difcharge of
thofe duties which he thinks fit to call him
to : And if the difcharge of fuch duties be
not a fufficient Proof of our Sincerity, we
can never have any, but muft be always
held in fufpence and torture about our fu
ture State. I fee no reafon to queftion, but
that the Difciples of our Lord were in a
State of Grace before the Refurrettion, and
the following Pentecoft : And yet I think I
have plain Reafon to believe, that they
were not fit to he Martyrs and Confejfors till
then ; the Grace they had before might, I
doubt it not, have enabled them to live
Virtuoufly amidft Common and Ordinary
Temptations : But it was neceffary that
they Should be endow'd with Power from
on High, before they could be fit to encoun
ter thofe fiery Trials, to which the Preach
ing ofthe Gofpel was to expofe them. To
this furely our Mafter refers, when he tells
the Pharifees, That the children of the bride-
chamber were not to faft while the bridegroom
was with them : When he tells his Difciples,
I have many things to fay, but you cannot
bear them yet : When he asked the Sons of
Zjbedee, Are ye able to drink of the cup that I
/ball

Religious PerfeClion Explain d. 4.3
fhall drink of, and to be baptized with the
baptifm that I am baptized with, Matth. 20.
21 ? If this be true Divinity, as I am (I
had almoft faid) confident it is, then I am
confident, that which requires very unac
countable Tefts of a man's Sincerity, is very
extravagant. For example, when men
talk at this rate, that a Sincere Christian
Should have fuch an Abhorrence for Sin, as
to fear Guilt more than its Punifhment .-
Such a Love of God, as rather than offend
Him, to be content to Precipitate and
Plunge himfelf into the Jaws, not of
Death, like the Martyrs, but of Hell it felf.
Ajhly, If the Duties of Religion be ve
ry troublefome and uneafy to a Man, we
may from hence conclude, that he is not
Perfect : For though the Beginning of Wif-
dom and Virtue be generally harp, andfe-
vere to the Fool and Sinner, yet to him that
has Conquered, the Yoke of Chrift is eafy,
and his Burthen light ; to him that is filled
with the love of God, his commandments are
not grievous ; hence is that obfervation of
the Son of Sirach, Eccluf. 4. 17, 18. For
at the firft fhe will walk with him by crooked
ways, and bring fear and dread upon him,
and torment him with her difcipline, until fhe
may truftl his foul, and try him by her laws ;
then will fhe return the ftraight way unto him,
and comfort him9 and Jhew him her fecrets. The

4.4 Religious PerfeClion Explain d.
The reafon of this ASfertion is palpable ; it
is the nature of 'an Habit to render difficult
Things eafy, harfh Things pie aj. ant, to fix a
floating and uncertain Humor, to Nurfe
and Ripen a weak and tender Difpofition
into Nature. And 'tis as reafonable to ex
pect thefe effects in Religious, as in any
other forts of Habits.
Laftly. He who does not find Religion
full of Pleafure, who does not Glory in
God, and rejoyce in our Lord Jefus, he
who is not filled with an humble Affurance
of the Divine Favour, and a Joyful expe
ctation of Immortality and Glory, does yet
want fomething ; he is yet defective, with
refpedt, either to the brightnefs of Illumi
nation, the Abfolutenefs of Liberty, or the
Ardor of Love ; he may be a Good Man,
and have gone a great way in his Chriftian
Race; but there is fomething Still behind to
Compleat and Perfect him ; fome Error or
Other creates him groundlefs Scruples, fome
Incumbrance or Impediment or other, whe
ther an Infelicity of Temper, or the In-
commodioufnefs of his Circumstances, or
a little too warm an Application towards
fomething of the World, retards his Vigor
and abates his Affections.
I have now finished all that I can think
neceffary to form a general Idea of Religi
ous Perfection : For I have not only given a

Of the Fruit of PerfeClion. 4.5
a plain Definition or Defcription of it, and
Confirmed and Fortified that Defcription by
Reafon and Scripture, and the concurrent
fenfe of all Sides and Parties ; but have al
fo by various Inferences, deduc'd from the
General Notion of Perfection, precluded all
groundlefs Pretenfions to it, and enabled
Men to fee how far they are removed and
diftant from it, or how near they approach
it. The next thing I am to do, accord
ing to the Method I have propofed, is, to
confider the Fruits and Advantages of
Perfection. A consideration which will
furniSh us with many great, and, I hope,
effectual Incitements or Motives to it ; and
demonstrate its Subferviency to our Happi
nefs.

CHAP. IV.
A general Account of the Blejfed Fruits
and Advantages of Religious Perfection.
Which is reduc'd to thefe 4 Heads. 1 . As
it advances the Honour of the True and
Living God, and of his Son Jefus in the
World. 2. As it promotes the good of
Mankind. Thefe two treated of in the
Chapter of Zjal. 3. As it produces in
the perfeQ; Man a full affurance of Eternal Hap-

4.6 Of the Fruit of PerfeClion.
Happinefs and Glory. 4. As it puts him
in Poffeffion of True Happinefs in this Life.
Thefe two laft, Affurance and prefent
Happinefs, or Pleafure, handled in this
Chapter. Where the Pleafures of the Sin
ner, or of the perfect Chriftian are com
pared.
OF the two former, I Shall fay nothing
here ; defigning to infift upon them
more particularly in the following Section,
under the Head ofZjal, where I fhall be ob-
lig'd by my Method to confider the Fruit of
it ; only I cannot here forbear Remarking,
That Perfection while it promotes tlie Ho
nour of God, and the Good of Man, does
at the fame time promote our own Happinefs
too ; fince it muft on this account moft ef
fectually recommend us to the Love of the
One and the Other ; Them that honour me,
faith God,. I will honour, 1 Sam. 2. 30. And
our Saviour obferves, that even Publicans
and Sinners love thofe who love them, Matth.
5. 46. Accordingly St. Luke tells us of
Chrift, Luke 2. 52. That Jefus increafed
in wifdom and ftature, and in favour with
God and Man ; and of thofe eminently De
vout and Charitable Souls, Acts 1. that
they had favour with ajl the people ; fo refiSt-
lefs a charm is the beauty and lovelinefs of
Perfect Charity, even in tlie moft deprav'd ancS

Of the Fruit of PerfeClion. 47
and corrupt Times. And what a Bleffing
now, what a Comfort, what a Pleafure is
it, to be the Favourite of God and Man !
The Third and Fourth I will now difcourfe
of, and that the more largely, becaufe as
to Affurance , it is the foundation of that
Pleafure which is the richeft Ingredient of
Human Happinefs in this Life. And, as
to our prefent Happinefs, which is the fourth
Fruit of Perfection, it is the very thing for
the fake of which, I have engag'd in my
prefent Subject. And therefore it is very
fit that I Should render the tendency of
Perfection to procure our prefent Happinefs,
very confpicuous. Beginning therefore
with Affurance, I will affert the Poffibility
of attaining it in this Life ; not by em
broiling my felf in the Brakes of feveral
nice and fubtle Speculations with which this
Subject is overgrown, but by laying down
in a Practical manner, the Grounds on
which Affurance depends; by which we
Shall be able at once to difcern the truth of
the Doctrine of Affurance , and its depen
dence upon Perfection.
Now Affurance may relate to the time
Prefent, or to Come : For the Refolution
of two Queftions, gives the Mind a perfeCt
eafe about this Matter. The firft is, Am I
ajfured that I am at prefent in a State of
Grace ? The fecond. Am I ajfured that I
Shall

48 Of the Fruit of PerfeCt zov.
fhall continue fo to my Life's end ? To be
gin with the firft : The Anfwer of this En
quiry depends on three Grounds ;
First, A Divine Revelation, which de
clares in General^ who Shall be Saved;
namely , They who Believe and Repent i
Nor does any Sect doubt but that Repen
tance towards God, and Faith in our Lord
Jefus Christ , as St. Paul fpeaks , are the
indifpenfable Conditions of Life, 'Tis true,
the Notion of Repentance is miferably/><?r-
verted by fome , and that of Faith by
others : But what remedy is there againlt
the Lufts and PaSIIons of Men ? The Scri
pture does not only require Repentance and
Faith, but it explains and defcribes the Na
ture of Both, by fuch Conspicuous and In
fallible Characters, that no Man can be mi
staken in thefe two Points , but his Error
muft be owing to fome Criminal Prejudices
or Inclinations that byafs and pervert him.
Good Men have ever been agreed in thefe
Matters : And Catholick Tradition is no
where more uncontroulable than here : The
General Doctrine of all Ages hath been,
and in this Still is , that by Repentance we
are to understand a New Nature and New
Life : And by Faith, when distinguished
from Repentance (as it fometimes is in
Scripture) a Reliance upon the Mercy of
God through the Merits and Interceffion of
Jefm?

Of the Fruit of PerfeClion. 49
Jefus, and Atonement of his Blood. Heaven
lies open to all that perform thefe Conditi
ons ; every Page ofthe Gofpel attefts this ;
this is the Subitance of Chr iff s Commission
to his Apoftles, that they fhould Preach
Repentance and Remiffion of Sins through
his Name amongft all Nations. And this
is one Bleffed advantage, which Revealed
Religion has above Natural ; that it con
tains an exprefs Declaration of the Divine
Will, concerning the Pardon of all Sins
whatfoever upon thefe Terms. Natural
Religion indeed teaches us that God is
Merciful ; but it teaches us that he is Juft
too ; and it can never affure us,what Bounds
God will fet to the Exercife of the one or
the other ; and when Juftice, and when Mer
cy Shall take place: What Sins are, and
what are not capable of the benefit of Sa
crifice and Repentance. And this uncer*
tainty, considering the Sins ofthe beft Life,
was ever naturally apt to begetDefponden-
cies, Melancholy, and fometimes a Super
stitious dread of God.
The Second Ground of affurancej as it
relates to our prefent State, is an Applica
tion ofthe Conditions of Life laid down in
theGofpel to a Man's own Particular Cafe„
thus ; They that Believe and Repent Shall
be Saved ; I Believe and Repent, therefore
J Shall be Saved, Now that a Man upon
E an

50 Of the Fruit of PerfeClion.
an Examination of himfelf, may be through
ly ajfured that he does Believe and Repent,
is evident fromScripture,which does not on
ly exhort us to enter upon this Examination,
but alfo afferts, that Affurance, Joy, and
Peace, are the natural Fruits of it : But
let a man examine himfelf, and fo let him
eat of that bread, and drink of that cup,
I Cor. ii. 28. Examine your felves whe
ther you be in the Faith ; prove your own
felves : Kjiow ye not your own felves, how
that Jejus Chrift is in you, except ye be re
probates? 2 Cor. 15. 5. But fanCtify the
Lord God in your hearts ; and be ready always
to give an anfwer to every man that asketh
you a reafon of the hope that is in you, with
meeknefs and fear, 1 Pet. 3. 13. And hereby
we do know that we know him, if we keep his
commandments, 1 John 2. 3. Beloved, if
our hearts condemn us not, then have we con
fidence towards God, 1 John 3. 2. 'Tis true,
Men do often deceive themfelves, and en
tertain a more favourable Opinion of their
State than they ought. But whence proceeds
this ? Even from too Partial or Superficial
Reflections on themfelves, or none at all.
And therefore the Apoftle teaches us plain
ly, that the only way to correct this Er
ror, is a fincere and diligent fearch into
our felves : For if a man think himfelf to
be fomething when he is nothings he deceiveth him"

Of the Fruit of PerfeClion.

himfelf: But let every man prove his own
work, and then fhall he have rejoicing in him
felf alone, and not in another, Gal. 6. 34.
But it is Objected againft all this, That the
Heart of Man is fo deceitful, that it is a
very difficult matter to make a thorough
difcovery of it. We often think our felves
Sincere, when the fuccefs ofthe next Tem
ptation give us juft reafon to call this Sin^
cerity into queftion ; fuch is the contradicti
ous Composition of our Nature, that we of
ten act contrary to Our inward Convictions,
and frequently fail in the execution of thofe
deftgns, in the performance of thoSe refla
tions, which we have thought very well
grounded ; and this being not to be char
ged upon the infufficiency of God's Grace,
but the Levity or Infincerity of our own
Hearts, how can we fafely frame any right
Opinion of our Selves from thofe affections
and purpofes which are fo little to be relfd
upon ? To this I Anfwer* Firft, We are
not to conclude any thing concerning our
Progrefs or Perfection too haftily ; we are
not to determine of the final Iffue of a War
by the fuccefs of one or two Engagements ;
but our Hopes and Affurances are to advance
Slowly and gradually in proportion to the
abatement of the Enemfs Force, and the
increafe of our own ; fo thait we may have
time enough to examine and prove our own
E 3 Hearts,

Of the Fruit of PerfeClion.

Hearts. Secondly, A Sincere Chriftian, but
efpecially one of a Mature Virtue, may
eafily difcern his fpiritual State by the in
ward movings and actings of the Soul, if he
attend to them : For is it poffible that fuch
a one Should be ignorant, what Impreffions
Divine Truths make upon him ? Is it pof
fible he Should be ignorant, whether his
Faith Stand firm againft the Shock of all
Carnal objections ; whether he earneftly de-
fire to pleafe God, as loving him above all
things ; whether he thirit after the Confo-
lation and Joy of the Spirit, more than
after that of fenfible things ? Is it polfible
the Soul Should bewail its Heavinefs and
Drinefs which the beft are liable to at fome
feafon or other ? Is it poffible that the Soul
fhould be carried upwards frequently on
the Wings of Faith and Love, that it
Should maintain a familiar and conftant
Converfation with Heaven, that it Should
longtohe deliver edfvomthis World of trou
ble, and this Body of Death, and to enter
into the Regions of Peace, of Life, and
Righteoufnefs ? Is it poffible, I fay, that
thefe Should be the Affections,, the Longings
and Earnings ofthe Soul,, and yet that the
Good Man, the Perfect Man, who often
enters into his Clofet, and Communes with
his own Heart,fhoxx\d be ignorant of them ?
It cannot be. In a word, can the Relu-
Ctances^

Of the Fruit of PerfeClion. 5 3
g" II I '  ' ' ^" ' — ' III——  |M — ^^—
Ctancesof the Body, and the allurements
ofthe World, be difarm'd, weaken'd, and
reduc'd ? Can the Hunger and Thirft after
Righteoufnefs be very eager, the relifh of
fpiritual Pleafure brisk and delightful, and
the contempt of worldly things be really and
thoroughly fetled, and yet the Man be in
flexible of all this ? It cannot be. But if
we feel thefe Affections in us, we may
fafely conclude, that we are Partakers of
the Divine Nature ; that we have efcaped the
corruption that is in the world through luft ;
and that the New Creature is at lea it grow
ing up into a Perfect Man, to the meafure of
the ftature of the fulnefs of Chrift. Thirdly,
The fureft Teft of a State of Grace, is our
abounding in Good Works : You fhall know
the tree by its fruit, is our Mafter' s own
Rule, and it can never deceive us : He
that doth righteoufnefs is born of God. \f
then we be frequent and fervent in our De
votion towards God ; if we be modeft and
grateful in the Succeffes, Patient and Re
signed, Calm and Serene under the Croffes
and Troubles of Life: If we be not only
Punctual, but Honourable in our dealings ; if"
we be Vigorous and Generous in the Exerci-
fes of Charily ; if we be not only juft and
true, but meek, gentle and obliging in our
Words; if we retrench not only the flnful,
but fomething from the innocent Liberties
E I and

54 Of the Fruit of PerfeClion.

andGratifications ofSenfe,to give our felves
more intirely up to the Duties and Plea
fures of Faith : If finally, we never be
afhamed of Virtue, nor flatter, compli
ment, nor wink at Vice ; if we be ready
to meet with Death with comfort, and re
tain Life with fome degree of Indifference :
\f thefe things, I fay, be in us,we have little
reafon to doubt of the goodnefs of our State :
For Good Works being the natural Fruit of
Grace, it is impoSIIble we Should abound in
the one without being poSfeffed with the o-
ther. One would think now, that there
iliould be nothing further needful to efta^
blifh the Confutation of a Chriftian ; and yet
God out of regard, no doubt,to the vaft Im
portance and happy Influence ofAffurance,has
furnifhed us with another ground, of it,
which is,
The id and Loft, namely, the Testimony
ofthe Spirit. This Spirit,as it ajjifts us in our
Examination, fo it ratifies and confirms our
Sentence by its Suffrage, fortifying our affu-
rance,and increafing our^ty.AU this theScnp-
ture exprefly teaches us ; for the Spirit is
cahedfTbe earneftofour Inheritance, the feat of
our Redemption,~Enh. 1. 1 3, i4.Eph.4.3o,3 1.
sCor.2. 1 o.2Cor.5.And though it be not im
probable, but that thefe and fuch like pla
ces may relate more immediately to the Spi
rit of Promife which was confpicuous in
Mi*

Of the Fruit of PerfeClion. 5 5
Miracles, and feems to have accompanied
all that believed in thelnfancy of theChurch,
according to thofe Words of OUr Saviour,
And thefe figns fhall follow them that believe ;
in my name fi) all they caft out Devils, &c.
Mark 16. 17. Yet there are Texts enough
which affure us, that the Spirit of God
Should be imparted toBelievers through all
fucceeding Ages, and that this Should be
one effect of it to comfort us, and be a
pledge to us of the Divine Favour : Thus,
Rom. 15. 13. Now the God of hope fill you
with all joy and peace in believing, that ye
may abound in hope through the power of the
HolyGhoft, and Rom. 8.15, 16. For ye have
not received the fpirit of bondage again to
fear ; but ye have received the fpirit of adopti
on, whereby we cry Abba father ; the fpirit it
felf beareth witnefs with our fpirit, that we
are the children of God ; and if children,
then heirs, heirs of God, and joint heirs with
Chrift. If it be here demanded what this
Teftimony of the Spirit is : I Anfwer, 'Tis a
powerful Energy of the bleffed Spirit, fhed-
ding abroad and increafing the love of God
in our hearts, Rom. 5. Tribulation worketh
patience, patience experience, and experience
hope, and hope makes not afhamed ; becaufe
the love of God is (bed abroad in our hearts
by the Holy Ghoft which is given unto us. .This
is the Spirit of Adoption, the Spirit of Ob-
E 4 figna-

56 Of the Fruit of PerfeClion.
fignation, the Spirit of Glory, and the Spi
rit of Love ; happy is he who is partaker
of it, he has attained the Maturity of
Perfection and Pleafure. I can fcarce forbear
going in with fome of the Fathers, who
thought that fuch as thefe could never
finally fall. I can fcarce forbear applying
to fuch, thofe words, Rev. 20. 6. Bleffed
and holy is he that hath part in the firft refer-,
rection ; on fuch the fecond death hath no
power. Thus far I have confidered Affu
rance as it relates to the prefent time. But,
2. Affurance may regard the Time to
come ; and it conduces very little lefs to
the Peace and Pleafure of a Chriftian to be
ajfured that he Shall perfevere in a gopct
State, than that he is now in one. Let us
therefore in the next place examine what
grounds the Perfect Man may have for fuch
a perfuafion : Now thefe are likewife Three.
Firft, The Propenfion and Favour of God
for the Perfect Man.
Secondly, The Sufficiency of Divine Affi-
Jlance. And,
Thirdly, The Confidence of his own In
tegrity : ' '
1. The Favour pf God. I need not go
about to prove that God will be ever ready
t6 affift the Perfect Man ; I need not prove
fchat his eyes are always upon the righteous s •. ami

Of the Fruit of PerfeClion. i$j
and that his Ears are always open to their
prayers ; that they are the dear Objects of
his Delight and Love: Reafon and Scripture
both do abundantly attcft this, and the re-
¦oeate^Promifes of God to good Men, encou
rage them to hope from God whatever be
loved Children may frpm a tender and kind
Father. Is not this enough then to infpire
the P erf eft Man with great and confident
Hopes f He knows, not only, that God is
an inimutable God, free from all Levity and
Inconftancy ; and therefore, that nothing
lefs than Prefumptipn and Obftinacy, Ha
bitual Neglect, or Wickednefs, can tempt
him to recal his Gifts, or repent him of his
Favours: He knows not only that God is
faithful, and will not fiuffer him to be tempted,
above what he is able ; but he knows alfo,
that he has a powerful Interceffor at the
Right-hand of God, an Advocate with the.
Father, who cannot but prevail. Nor is,
this all yet ; he has a great many things
that plead for him with God : There are,
his Tears which are Botled up ; there are
his Prayers and Alms which are gone up for
a Memorial before God ; there is a Book of
Remembrance written wherein all his pious
Difcourfes are regiftred ; and God is Faith-
ful,and cannot forget his Works and Labour.
pfLove, The Spirit of God will not foorj
'(fuit the Bofom that it fo long refided in ; it
wUl

58 Of the Fruit of PerfeClion.
will not Suffer it Self to be divided from
that Perfon with whom it had entred into
fo clofe an Union, that it feemed as it were
inanimated or incorporated with him, and
become effential to his Being : Whence it
is that the Spirit is faid to be grieved when
he is forced and compelled to retire.
2. The Second Ground of Affurance for
the time to come, is the fufficiency of Divine
Affiflance. The good Man is well affured,
that God will never refufe the Protection
of his Providence, or the Aid of his Spirit :
And what can be too difficult for fuch a one ?
Providence can prevent a Temptation, or
remove it ; the Spirit can fupport him un
der it, and enable him to vanquish it ; nay,
it can enable him to extract new flrength
and vigor from it ; my grace is fufficient for
thee, 2 Cor. 1 2. 9. the truth of which affer-
tion has been illuftrioufly proved by the vi
ctories of Martyrs and Confeffors, who have
triumphed over the United ForCe of Men
and Devils. Though then the Confidence
of Human Frailty may awaken in the beft
of Men Fear and Caution, the Affurance
of Divine AJJiftance cannot but beget in
them an holy Confidence ; the Snares and
Temptations of the World, the Subtilty
and vigilance ofthe Devil may juftly create
a Sollicitude in the beft of Men ; but when
they confider themfelves encompaffed with the

Of the Fruit of PerfeClion. 59
the Divine Favour, they can have no rea
fon to defpond.
3. The Confidence of his own Integrity
js a Third Ground of a good Man's Confix
dence ; he knows that nothing but crying
Provocations can quench the Spirit, and ob
lige God to defiert him ; and he has reafon
to hope, that this is that he cannot be guilty
of. He is Sure, that prefumptuous Wicked-
nefs is not only repugnant to his Princi
ples; but to the very bent of his Nature,
to all the Inclinations and Paffions of his
Soul: I fpeak here of the Perfect Man; can
he ever wilfully dishonour and difobey God,
who loves him above all things, and has
done fo long ? Can he forfake, and betray
hisSaviaur,who has long rejoiced and glori
ed in him ; who has been long accuftomed
to look upon all the Glories and Satisfacti
ons of this Life, as dung and drofs in com
panion of him? Can he, in one word, e-
ver be feduced to renounce and hate Reli
gion, who has had fo long an Experience
pfthe Beauty, and of the Pleafure of it ?
Good Habits when they are grown up to
Perfection and Maturity, feem to me as na
tural as 'tis poffible Evil ones Should be :
And if fo, 'tis no lefs difficult to extirpate
the One than the Other. And I think I
have the Scripture on my fide in this Opi
nion : Does the Prophet Jeremy demand, Can

 \
60 Of the Fruit of PerfeClion.
Can the Ethiopian change his skin, or the
Leopard his fpots ? then may you that are ac->
cufiomed to do evil, learn to do well, Jer. 1 3,
23. St. John on the other hand does affirm,
Whofoever is born of God, doth not commit
fin ; for his feed remaineth in him ; and he
cannot fin, becaufe he is born of God, 1 Joh.
3.9. Whofoever abideth in him, fmneth not,
v. 6. Thefe are the Grounds of Affurance
with refpeCt ofthe time to come. As to Per-
fonal and Peremptory Predeftination to Life
and Glory, 'tis at leaft a controverted Point,
and therefore unfit to be laid as the Founda
tion of Affurance. But fuppofe it were
granted, I fee not which way it can affect
our prefent enquiry ,fince the wifeft amonglt
thofe who Stickle for it, advifie all to govern
themfelves by the general Promifes and
Threats of the Gofpel ; to look upon the
Fruits of Righteoufnefs as the only folid
proof of a ftate of Grace ; and if they be
under the Dominion of any Sin, not to
prefume upon Perfonal Election, but to
look upon themfelves as in a ftate of Dam
nation, till they be recovered out of it by
Repentance. Thus far all fides agree ; and
£his I think is abundantly enough ; for
here we have room enough for Joy and
Peace , and for Caution too ; roo. :< e^
nough for Confidence, and for WaichfuU
fefs too; TfheRomaniiH indeed, will not
.rdlOW

Of the Fruit of PerfeClion. 61
allow us to be certain of Salvation, Cer-
titudine fidei cui non poteft fubeffe fal-
fium, with fuch a Certainty as that with
which we entertain an Article of Faith, s
in which there is no room for Error ;
i. e. we are not fo fure that we are in the
Favour of God, as we are or may be, that
there is a God. We are not fo fure, that
we have a Title to the Merits of Chrift, as
we are, or may be, that Jefus is the Chrift.
Now if this Affertion be confined to that
Affurance which regards the time to come, as
it generally is ; and do not deny Affurance
in general, but only certain Degrees or
Meafures of it ; then there is nothing very
abflurd or intolerable in it. For a lefs Affu
rance than that which this Doctrine ex
cludes, will beflufficient to fecure the Plea
fure and Tranquility of the Perfect Man.
But if this after tion be defign'd againft that
Affurance which regards our prefent State,
then I think it is not found, nor agreeable,
either to Reafon, Scripture, or Experience.
For firft, the Queftion being about a Mat
ter of Fact, 'tis in vain to argue that cannot
be, which does appear manifestly to have
been : And certainly they who rejoiced in
Chrift with Joy unfpeakable, and full of
Glory, were as fully perfwaded, that they
were in a State of Grace and Salvation, as
they were that Jefus was Rifen from the
Dead.

61 Of the Fruit of PerfeClion.

Dead. Secondly, 'Tis one thing to balance
the Strength and Degrees of Affurance ; an
other to balance the Reafons of it. For
it is very poffible that Affurance may be
Stronger, where the Reafon of it may riot
be fo clear and evident as where the Affu
ranee is lefs. Thus for Example ; the Evi
dence of Senfe feems to moft Learned Men
to be ftronger than that of Faith ; And yet
through the ASfiitance ofthe Spirit, a Man
may embrace a Truth that depends upon
Revelation, with as much Confidence and
Certainty as one depending upon Senfe*
And fo it may be in the cafe of Affurance :
'The Spirit of God may by its Concurrence
raife our Affurance as high as he pleafes ;
although the Reafon on which it be built,
Should not be Divine and Infallible, but
merely Moral, and fubject at leaft to apoffi-
bility of Error. But Thirdly, Why Should
not the Certainty I have concerning my
Prefent St atejoe as Divine and Infallible,as
that I have concerning an Article of Faith ?
If the Premifes be Infallible, Why Should
not the Conclufion ? He that Believes and
Repents is in a State of Grace, is a Divine,
an Infallible Proposition : And why may
not this other, / Believe and Repent, be
equally Infallible, though not equally Di
vine ? What Faith and Repentance is, is
revealed ; and therefore there is no room for

Of the Fruit of PerfeClion. 63
for my being here mifiaken : Befides, I am
affified and guided in the Trial of my Self
by the Spirit of God. So that the truth of
this Propofition, / Believe and Repent, de
pends partly upon the Evidence of Senfe ;
and I may be as fure of it, as of what I do,
or leave undone : Partly upon the Evidence
of inward Senfation, or my Confcioufnefs
of my own Thoughts ; and I may be as
fure of it as I can be of what J love or
hate, rejoice or grieve for : And laftly, It
depends upon the Evidence ofthe Spirit of
God, which affifisme in the Examination
of my Self according to thofe Characters
of Faith and Repentance, which he hath
himfelf revealed. And when I conclude
from the two former Proppfitions, that I
am in a State of Grace, he confirms and ra
tifies my Inference. And now, let any one
tell me, What kind of Certainty that is,that
can be greater than this ? I have taken this
Pains to fet the Doctrine of Affurance in a
clear Light, becaufe it is the great Spring
ofthe Perfect Man's Comfort and Pleafure,
the Source of his Strength and Joy. And
this puts me, in mind of that other Fruit
of Perfection, which in the beginning of
this Chapter , I promifed to infift on ,
which is,
Its Subferviencj to our Happinefs in this
Life. That

64 Of the Fruit of Perfection.

That Happinefs increafes in proportion
with Perfection, cannot be denied, unlefs
we will at the fame time deny the
Happinefs of a Man, to exceed that of
an Infant^ or the Happinefs of an Angel
that of Man. Now this Truth being of a
very great Importance, and ferving Singly
inftead of a thoufand Motives to Perfection,
I will confider it impartially, and as clofely
as I can. Happinefs and Pleafure, are ge-<
nerally thought to be only two words for
the fame thing : Nor is this very remote
from Truth ; for let but Pleafure be folid
and lafting, and I cannot fee what more is
wanting to make Man Happy. The beft
way therefore, to determine how much
Perfection contributes to our Happinefs, is
to examine how much it contributes to
our Pleafure.
If with the Epicurean, we think Indo
lence our fupream Happinefs, and define
Pleafure by the abfence of Pain, then I am
fure the Perfect Man will have the beft
claim to it. He furely is freeft from the
Miftakes and Errors, from the Paffions and
Follies, that embroil Human Life : He
creates no evil to himfelf, nor provokes any
unneceSSary danger. His Virtue effectually
does that which Atheijm attempts in vain ;
difpels the terror of an invisible Power: He

Of the Fruit of PerfeClion. 65
He needs not drown the Voice of Confid
ence by Wine, or Noife, or the Toil of
Life ; it fpeaks nothing to him, but what
is kind and obliging ; it is his Comforter,
not his Perfecutor : And as to this World,
he reaps that fiatisfaction and tranquility
from the Moderation of his Affettions,
which Ambition and Avarice do in vain
promife themfelves from Preferments or the
increafe of Wealth. If therefore there were
any ftate on this fide Heaven exempt from
Evil, it muft be that of the Perfect Man.
But he knows the World too well to flatter
himfelf with the expectation of Indolence,
or an undifturb'd tranquility here below ; and
is as far from being deluded by vainHopes, as
from being fcar'd by vain Fears, or tortur'd
and diftended by vain Defires. He knows
the world has itsEvils,and that theycannot
wholly be avoided; he knows it, and dares
behold them with open Eyes, furvey their
Force, and feel and try their Edge. And
then when he has collected his own Strength,
and called in the Aid of Heaven, hefhrinks
not, nor defponds; but meets Evil with
that Courage, and bears it with that evennefs
of Mind, that he feems, even in his Affli
ctions; nearer to Indolence, than the Fool
and Sinner in his Profperity. So that I can
not forbear profeffing, there appears fo
much Beauty, fo much lovelinefs in the de-
F port-

66 Of the Fruit of PerfeClion.

portment of the Perfect Man, with refpeCt
to the Evils of Life, that for that reafon
alone, were there no other, I Should admire
and prefer his Virtue above any Poffeffion or
Enjoyment of Life. Give me leave to com
pare the Saint and Sinner on this occafion ;
and but very briefly : The wife manes eyes,
faith Solomon', Ecclef. 2. 14. are in his
head ; but the fool walks in darknefs. The
Wife Man fees that he has Enemies, I
mean Evils ; and therefore he informs him
felf well of their Strength, obferves their
Motion, and prepares for the Encounter :
But Ignorance and Stupidity,is the greateft
bleffing of the Sinners Life ; and his moft
admir'dQuality is not to be apprehenfive of
Evil, till it crufh him with its Weight.
But if the Sinner be not fool enough to ar
rive at this degree of brutality, then as foon
as the Report of the moft diftant Evil,
or the moft inconsiderable, reaches his Ear,
how it fills his Imagination, how it Shakes
his Heart, and how it embitters his Plea
fures ! And to what poor and defpicable
Arts,to what bafe and difhonburable Shifts
does his Fear force him ? When on the
fame occafion we difcover nothing in the
Perfect Man, but a beautiful mixture of
Humility and Faith, Devotion and Confi
dence, or Affurance in God ; He is not
afraid of evil tidings j his heart is fixed, truft-

Of the Fruit of PerfeClion

trufiing in the Lord, Pfal. 112. a frame of
Spirit, which to thofe who have opportu
nity and fenfe to obferve it, renders him
both more beloved and rever'd. Laftly, If
we confider the Wicked and the Good Man,
actually under the weight and preffure of
Evil, how much unlike is the ftate of the
one in reality to that of the other, even
while the outward Circumftances are the
fame ? What Chearfulnefs , what Cou-
rage,what Refignation,what Hopes adorn
the One ! What Instruction to all, what
Satisfaction to his Friends and Relations
does his Deportment afford! And how does
it infpire and warm the Breafts of thofe
that converfe with him,with an efteem for,
and love of Goodnefs, and himfelf! What
Charm, what Delight is there in thofe gra
cious Speeches, that proceed at this time
out of a good Man's Mouth ! J know that
my redeemer liveth : The Lord giveth, and
the Lord taketh away, and bleffed be the name
of the Lord : Thou of very faithfulnefs haft
caufled me to be afflicted ; God is the flrength
of my heart, and my portion for ever : And
fuch-like. And how often does he pour
out his Heart in fecret before God ! How
often does he reflect on the gracious and
wife ends of Divine Chaftifement ! And
how often does he with defire and thirft,
Meditate on that fulnefs of Joy which ex-
F 2 pects

68 Of the Fruit of PerfeClion.

pects him in the prefience of God I But
let us caft our Eye now on the Voluptuary,
on the Ambitious, on the Covetous, or
any other fort of Sinner, under Difgrace,
Poverty, Sicknefis, or any Such Calamity;
what a mean and defipicable Figure does
fuch a one make ! What Impatience, what
Defipondency, what Guilt, what Pusillani
mity, does every Word, every Action be
tray ! Or it may be, his Infiolence is turned
into Crouching and Fawning ; his Rude-
nefs and Violence, into Artifice and Cun
ning ; and his Irreligion into Superstition.
Various indeed are the Humours, and very
different the Carriage of thefe unhappy
Men in the day of Trial ; but all is but Mi-
fery in a different drefs ; Guilt and Bafenefs
under a different appearance. Here I might
further remark, that that Faith which pro
duces Patience in Adverfity, produces like-
wife Security and Confidence in Profperity.
I will lay me down (may every good Man
fay in the words ofthe Pfalmift) andfleep,
and rife again, for thou, Lord, Jhalt make me
dwell infafety. And furely the one is as fer-
viccable to the eafie of Human Life as the
other. But I think I have faid enough to
fliew, that if Pleafure be fuppos'd to im
ply no more than Indolence, the Perfect
Man has without Controversy a far greater
Share of it than any other can pretend to.
But

Of the Fruit of PerfeClion. 69
But let us take Pleafure to be, not a meer
Calm, but a gentle Breeze ; not to confift in
meer Reft and Quiet, but a delightful Moti
on ; not in the meerTranqutlity ofthe Mind,
but in the Tranfport of it,or fomething near
ly aooroachingit. PerfeCtion,Vm confident, ,
will fiuffer nothing by this change of theNo-
tion of Pleafure. How many Pleafures has
theJ^yeManjwhich depend not on Fortune, v
but Himfelf (I mean his Diligence and In
tegrity) and to which the Sinner is an utter
Stranger ! What Pleafure, what Triumph
is equal to that ofthe PerfeCt Man, when he
Glories in God, and makes his boaft of him
all day long ? When he rejoyces in the Lord
with Joy unfpeakable and full of Glory ? When
being///'^ with all the fulnefs of God, tran-
fported by a Vital Senfe of Divine Love,
and flrengthen'd and exalted by the mighty
Energy of the Spirit of Adoption, he main
tains a Fellowfhip with the Father andwith his
Son Jefus ? All Communion with God,
confifts in this Joy of Love and Affurance,
and has a tafte of Heaven in it. Let the
moft Fortunate, and the wifeft Epicurean
too, Ranfack all the Store-houfes and
Treafiures of Nature ; let him Mufter to
gether all his Legions of Pleafure, and let
him, if he can, confolidate and incorpo
rate them all ; and after all, being put into
the Scale againft This alone, they will
F 3 prove

"jo Of the Fruit of PerfeClion.
prove lighter than Vanity it felf. To be
the Care, the Delight, the Love of an
Almighty God, to be dear to him, who is
the Origin and Fountain of all Perfections ;
Lord ! what Reft, what Confidence, what
Joy, what Extafy, do thefe thoughts
L _d I "ow Sublime, how lofty, how de
lightful and raviShing are thofe ExpreSfions
of St. John I i Epifh 3. 1, 2. Behold,
what manner of love the Father has befllowed
upon us, that we fhould be called the tons of
God I therefore the world knoweth us not, be
caufe it knew him not. Beloved, now are we
the fons of God, and it doth not yet appear
what we fhall be ; but we know, that when he
fhall appear, we fhall be like him, for we fhall
fee him as he is. And thofe again of the
Pfalmift, lam continually with thee; thoudoft
hold me by my right hand : Thou fhalt guide me
with thy counfel, and afterward receive me
into glory, Pfal. 73. 23, 24. But I will def-
cend to cooler and humbler Pleafures. It is
no Small Happinefs to the Perfect Man,
that he is himfelf a proper Object of his
own Complacency. He can reflect on the
Truth and Juftice, the Courage and Conr
Itancy, the Meeknefs and Charity of hi?
Soul, with much Gratitude towards God,
and Contentment in himfelf. And this fure
ly he may do with good Reafon: For
the Perfections of the Mind, are asjuftly ' to

Of the Fruit of PerfeClion. 7
to be preferr'd before thofe ofthe Body, as
thofe of the Body before the Gifts of For
tune. Nor is it a Matter of fmall import
ance to bepleasJd with one's felf: For grant
any one but this, and he can never be very
Vneafy, or very Miferable. But without this,
there are Very few things which will not
difturb and difcompofe ; and the moft ob
liging Accidents of Life will have no relifh
in them. 'Tis true, Folly and Vanity does
fometimes create a felf-Complacency in the
Sinner; why, even then, 'tis a pleafing
Error. * But there is as much difference be
tween the Juft and Rational Complacency
of a Wife Man in himfelf, and the mifta*
^» one of a Fool, as there is between the
falfe arid fleeting Fancices of a Dream, and
the fplid Satisfactions of the Day. This
will be very manifeft upon theftighteftView
we can take of thofe Actions, which are
the true Reafon of the Good Man's Satis*
faction in himfelf, and render his Confid
ence a continual Feaft to him.
It is commonly faid, That Virtue is its
own Reward: And though it muft be ac*
knowledg'd, this is a reward which is not
fufficient in all Cafes, nor great enough to
vanquish fome forts of Temptations ; yet
there is a great deal of Truth and Weight ix\
phis faying. For a ftate of Virtue is like a
State of Health, pr Peace, pf Strength ancj
F 4 Beauty j

7 2 Of the Fruit of PerfeClion.
Beauty ; and therefore defirable on its own
account. And if Pleafure, properly Speak
ing, be nothing elfe but the agreeable Exer
cife of the Powers of Nature about their pro
per Objects ; and if it be then abfolute and
compleat, when thefe Powers are raifed,
and the Exercife of them is free and undi-
fturb'd, then certainly Virtue, which is no
thing elfe but the Perfect Action of a Per
fect Nature, as far as the One and the Other
may be admitted in this ftate of Mortality,
muft be a very considerable Pleafure. A&s
of Wifdom and Charity, the Contemplati
on of Truth, and the love of Goodnefs,
muft be the moft natural and delightfulexer-
ci fie of the Mind of Man : And becaufe
Truth and Goodnefs, are Infinite and Omni-
prefent, and nothing can hinder the Perfect
Man from contemplating the one, and loving
the other ; therefore does he in his degree
and meafure participate of his Self-fufficien-
cy, as he does of other Perfections of God ;
and enjoys within himfelf an inexhauftible
fpring of Delight. How many, how va
rious are the Exercifes andEmployments of
the Mind of Man ! And when it is once
polifh'd and cultivated, how agreeable are
they all ! to invent and find out,to illuftrate
and adorn, to prove and demonstrate, to
weigh, discriminate and distinguish, to de
liberate calmly and impartial ly,toact with

an

Of the Fruit of PerfeClion. 7 3
an abfolute Liberty,to defpifie little things,
and look boldly on dangers ; to do all things
dexteroufly,to converfewith a fweet and yet
a manly Air, in honeft and open, yet taking,
obliging Language ! How delightful are
thefe things in themfelves ! How much do
they conduce to the fervice,the beauty and
dignity of Human Life! To thefe accomplifh-
^Minds we owe Hiftories, Sciences, Arts,
Trades, Laws. From all which, if 'others
reap an unSpeakable Pleafure, How much
more the Authors, the Parents of them ?
And all this puts me in mind of one great
Advantage which the Perfect Man enjoys
above the moft Fortunate Senfualift ; which
is,that he can never want an Opportunity to
employ all the Vigour of his Mind, ufefully
and delightfully. Whence it is that Retire
ment, which is the Prifon and the Punifh-
ment of the Fool, is the Paradife of the
Wife and Good.
But let us come at length to that Plea
fure which depends uvonExternal Objects ;
where, if any where, the Fool and Sinner,
muft difpute his Title to Pleafure with the
Wife and Good. How many things are
there here which force us to give the Pre
ference to the Wife Man ? I will not urge,
that a narrow,a private Fortune can furnifh
Store enough for all the Appetites of Virtue ;
that a Wife Man need not at any time pur-
chafe

74 Of the Fruit of PerfeClion.
chafe his Pleafure at too dear a rate ; he need
not lie, nor cheat, nor crouch, nor fawn :
This is the price of finful Pleafure. I will
not, I fay, urge thefe and the like Advan
tages, fince the World thinks it want of
fpirit to be content with a little ; and want
of wit not to praCtife thofe Arts, let them
be never fo bafe, by which we may com-
pafs more. I'll only remark thefe few things.
Firft, the Wife Man's Profpect is enlarg'd.
He is like an Artift or Philofopher, which
dificovers a thoufand Pleafures and Beauties
in a Piece, wherein the Ideot can fee none :
He fees in all the Works, in all the Provi
dences of God, thofe Depths, thofe Contri
vances, which the Fool cannot Fathom;
that Order, that Harmony, which the Sin
ner is infenfible of. Next, The Pleafure of
Senfe, that is not refined by Virtue, leaves
a fi 'ain upon the Mind : 'Tis courfe and tur
bulent, empty and vexatious. The Plea
fure of Virtue is like a Stream, which runs
indeed within its Banks, but it runsfmooth
and clear ; and has a Spring that always
feeds the Current : But the Pleafure of Sin
is like a Land-flood, Impetuous, Muddy*
and Irregular : And as foon as it forfake s
the ground it over-flow'd,it leaves nothing
behind it, butftime and filth. Laftly, The
Wife Man forming a true Eftimate of the
Objects, of Senfe} and not looking upon
w them

—  1-\ " ' ' ' " '
Of the Fruit of PerfeClion. 75

them as his ultimate end, enjoys all that is
in them,and is not fool'd by an Expectation
of more. Thus having confider'd the Ob
jects of Human Pleafure, two things are
plain: Firft, That the Perfect Man has
many Sources or Fountains of Pleafure,
which the Sinner never taftes of, which he
cannot relifh, which he is a Stranger to :
Next, As to outward things, that He has,
even here, many Advantages above the
other. But what is more confiderable yet, is,
All the claim the Sinner lays to Pleafure,
is confin'd to the Prefent Moment, which
is extreamly fbort, and extreamly uncertain;
the Time that is Pafl and to Come, he quits
all Pretenfions to, or ought to do fo. As
to the time Pafl, the thing is felf evident :
For the Sinner, looking back, fees his Plea
fures and Satisfactions ; the Good Man his
Trials and Temptations paft and gone : The
Sinner fees an end of his Beauty and his
Strength ; the Good Man of his Weakneffes
and Follies : The one when he looks back is
encountred with Sin and Folly, Wickednefs
and Shame ; the other with Repentance and
Good Works; Guilt and Fear haunt the
Reflections of the one, Peace and Hope at
tend thofe of the other. As to the time to
come, the Atheift hath no ProfpeCt at all be
yond the Grave, the Wicked Chriftian a ve
ry difmal pne^ the Weak and Imperfect a
doubtful

76 Of the Fruit of PerfeClion.
doubtful one ; only the Wife and Perfect an
ajfured, joyful, and delightful one. And
this puts me in mind of that which is the
proper Fruit of Perfection, and the trueft
and greateft Pleafure of Human Life, that
is, Affurance, affurance of the Pardon of
Sin, affurance of 'the Divine Favour, affu
rance of Immortality and Glory.
Need I prove, That Affurance is an un
speakable Pleafure ? One would think,that
to Man who is daily engag'd in a Conflict
with fome Evil or other, it were Superflu
ous to prove that it is a mighty Pleafure to
be rais'd, though not above the Affault,
though not above the Reach, yet above the
Venom and Malignity of Evils : To be fill'd
with Joy, and Strength, and Confidence ;
to ride triumphant under the Protection of
the Divine Favour, and fee the Sea of Life,
fwell and tofs it it felf in vain,in vain threat*
en the Bark it cannot fink, in vain invade
the Cable it cannot burfi. One would think,
that to Man, who lives all his Life long in
Bondage for fear of Death, it Should be a
furprizingDe%/tf to fee Death hegafping at
his Feet, Naked and Impotent, without
Sting, without Terror: One would, finally,
think, that to Man, who lives rather by
Hope than Enjoyment, it Should not be ne
ceffary to prove, that the Chriftian' s Hope,
whofe Confidence is greater, its Objects more

Of the Fruit of PerfeClion. J J
p.. _. """" ' ""¦ ""¦ ¦'" " "' " 111 IIHII. III '¦
more glorious,and its Succefs more certain
than that of any worldly Fancy or Project,
is full of Pleafure ; and that it is a delightful
ProfpeCt to fee the Heavens opened, and
Jefus, our Jefus, our Prince and Saviour,
Sitting at the Right Hand of God.
Thus I have, I think, fufficiently made
out the Subfierviency of Perfection to the
Happinefs of this prefent Life, which was
the thing propos'd to be done in this Chap
ter. Nor can I imagine what Objections can
be fprung to invalidate what I have faid ;
unlefs there be any thing of Colour in
thefe Two.
i. To reap the Pleafure, will fome one
fay, which you have defcrib'd here, it re
quires fomething of an exalted Genius,
fome Compafs of Understanding, fome Sa
gacity and Penetration. To this I Anfiwer,
I grant indeed that fome of thofe Pleafures
which I have reckoned up as belonging to
the Perfect Man, demand a Spirit raifd a
little above the Vulgar: But the richeflf lea-
fures, not the moft Polifhed and Elevated
Spirits, but the molt Devout and Charitable
Souls are beft capable of. Such are the
Peace and Tranquility, which arifes from
the Conqueft and Reduction of all inordinate
AffeCtions ; thefatisfaction which accompa
nies a Sincere and vigorous difcharge of Du
ty, and our Reflections upon it ; the Security and

78 Of the Fruit of PerfeClion.
and Reft which flows from Self-refignation,
and Confidence in the Divine Protection :
And laftly, the Joy that fprings from the
full affurance of Hope.
But idly. It may be Objected, 'Tis true
all thefe things feem to hang together well
enough in Speculation ; but when we come
to examine the matter of fact, we are al
moft tempted to think, that all which you
have faid to prove the ways of wifdom, ways
of pleafantnefs, and all her paths peace,
amounts to no more than a pretty Amufie-
ment of the Mind, and a Vifionary Scheme
of Happinefs. For how few are there, if
any, who feel all this to be truth, and Ex
periment the Pleafure you talk of 1 How few
are they in whom we can difcover any Signs
of this Spiritual joy or fruits of a Divine
Tranquility or Security ? I Anfwer, in a word,
The examples of a perfect and mature Vir
tue are very few ; Religion runs very low,
and the Love of God and Goodnefs in the
Bofoms of moft Chriftians Suffers fuch an al
lay and mixture, that it is no wonder at all,
if fo imperfect a State breed but very weak
and imperfect Hopes, very faint and doubtful
Joys. But I fhall have occafion to examine
the force of this Objection more fully, when
I come to the Obftaeles of Perfection.
CHAP.

¦DM Of the Attainment of PerfeClion. 79

CHAP. V.
Ofthe Attainment of Perfection : With a par
ticular Account of the Manner, or the feve
ral Steps, by which Man advances or grows
up to it : With three Remarks to make
this Difcourfe more Vfeful, and to free it
from fome Scruples.
I Have in the Firft, Second, and Third
Chapters explain'd the Notion of Reli
gious Perfection. In the Fourth Chapter I
have infifted on two effects of it, Affurance
and Pleafure: My method therefore now
leads me to the Attainment of Perfection
Here I will do Two things, ift. I will
trace out the feveral Steps and Advances of
the Chriftian towards it, and draw up, as
it were, a Short Hiftory of his Spiritual
Progrefs, from the very Infancy, of Virtue,
to its Maturity and Manhood, idly, I will
difcourfe briefly of the Motives and Means
of Perfection. Of the Chriftiatfs Progrefs towards Per
fection.
Many are the Figures and Metaphors by
which the Scripture defcribes this; alluding
one while to the Formation, Nourishment, and

tm-

80 Of the Attainment of PerfeClion.
and Growth ofthe Natural man ; another
while to that of Plants and Vegetables :
One while to the dawning and increasing
Light, that Shines more and more to the
perfect Day. Another while to that fuc-
celfion of Labours and Expectations which
the Husbandman runs through from
Ploughing to the Harveft. But of all the
Similieswhich theSpirit makes ufe of to this
end, there is one efpecially that feems to me
to give us the truelt,and the liveliest Image
of the Change of a Sinner into a Saint.
The Scripture reprefents Sin as a ftate of
Bondage, and Righteoufnefs as a ftate of Li
berty ; and teaches us, that by the fame
Steps by which an enllaved and oppreffed
People arrive at their Secular, by the very
fame does the Christian at his Spiritual Li
berty and Happinefis.
Firft then, As Soon as any Judgment or
Mercy, or any other Sort of Call, awakens
and penetrates the Sinner- ; as foon as a clear
Light breaks in upon him, and makes him
fee and confider his own ftate,he is prefent-
ly agitated by various PaSfions, according
to his different Guilt and Temper, or the
different Calls and Motives by which he is
wrought upon : One while Fear, another
while Shame; one while Indignation, ano
ther while Hope, fills his Soul : He relents
the Tyranny, and complains ofthe Perse
cution

Of the Attainment of PerfeClion. 8 I
cution of his Lufts ; he upbraids himfelf
with his folly, and difcovers a meannefis
and lhamefulnefs in his Vices, which he did
not reflect on fiuSficiently before ; he is
vex'd and troubled at the plagues and
mifchiefs his Sin and Folly have already
procured him, and thinks he has reafon to
fear, if he perfift, others far more intole
rable* Then he calls to mind the Goodnefs,
the Long-fuffering of God, the Love of
Jefus, the Demonftration of the Spirit and
of Power ; and how diftant foever he be
from Virtue, he difcerns there is a Beauty
and Pleafure in it ; and cannot but judge
the Righteous happy. Thefe thoughts,
thefe travels of the Mind, if they be not
Strangled in the birth by a Man's own wil-
fulnels or pufillanimity, or unhappily di
verted upon Some Temptations, do kindle
in the Bofom of the Sinner, the defines
of Righteoufnefs and Liberty ; they fill
him with Regret and Shame, caft him
down , and humble him before God ,
and make him finally refolve on Shaking
off the Yoke. This may be called a
ftate of Illumination ; and is a ftate of
Preparation for , or Difpofition to Repen
tance : Or if it be Repentance it felf, 'tis
yet but an Embrio: To perfect it, 'tis
neceffary, G Secondly,

8 2 Of the Attainment of PerfeClion. - ¦
Seeondly,That the Sinner make good his
Resolutions, and actually break with his
Lufts ; he muft reject their Solicitations,
and boldly oppofie their Commands ; he
mutt take part with Reafion and Religion,
keep a watch and guard over his Soul, and
muft earneftly labour by Mortification and
Discipline, by Meditation and Prayer to
root out Vice, and plant Virtue in his
Soul. This in the Language of the Pro
phet is ceafing to do evil, and, learning to do
well, I fa. 1. 1 6, 17. He that has proceeded
thus far, though he feel a great Conflict
within ; though the Opposition of Luft be
very ftrong,and consequently the discharge
of his Duty very difficult, he is neverthelefs
in a ftate of grace, but in a ftate of child
hood too ; he is fincere, but far from being
perfect. And yet this is the ftate which
many continue in,to the end of their Lives,
being partly abus'd by falfie Notions, and
taught to believe from Rom. 7. that there
is no higher or perfecter ftate ; partly in-
tangled and incumbred by fome unhappy
Circumstances of Life : Or it may be, the
Force or Impetus of the Soul towards Per
fection, is much abated by the fatisfaction
of Prosperity ,and the many Diversions and
Engagements of a Fortunate Life : But
he that will be Perfect, muft look upon
this ftate as the beginning of Virtue. For it

Of the Attainment of PerfeClion. 83

it muft be remembred, that a Stubborn and
powerful Enemy will not be fubdued and
' totally brought under in a moment. The
Chriftian therefore muft profecute thisWar
till he has finished it ; I will not fay by
extirpating, but disabling the Enemy. But
here I would have it Well obfierv'd, that
the reducing the Enemy to a low Conditi
on, is not always effected by an uninter
rupted Series of Victories ; for feldom is any
fo fortunate, or fo brave, fo wife, or fo
watchful, as to meet with no check in the
long courfe of a difficult War ; 'tis enough
if he be not difcourag'd, but instructed and
awaken'd by it. .And to prevent any fa
tal difiafter, two Errors muft carefully be
avoided. Firft, A hafty and fond confi
dence in our felves, with an overweaning
contempt and neglect of the Enemy : And
next, all falfe and cowardly Projects of
Truces and Accommodations: Nor is the
fitting down content with poor and low
Attainments very far removed from this
latter. This is the fecond Stage ofthe Chri
stian's Advance toward Perfection ; and
may be call'd the ftate of Liberty. The
third and laft, which now follows, is the
ftate of Zjal, or Love, or as Myftick Wri
ters delight to call it, the ftate of 'Union.
The Yoke of Sin being once Shaken off,
the Love of Righteoufnefs, and a delight
G 2 in

84 Of the Attainment of Perfection.
in it, is more and more increafed : And
now the Man proceeds to the I aft Round in
the Scale of Perfection. The Wifdom ,
Courage, and Vigor of a Convert, is gene
rally at firft employed in Subduing his
Corruptions, in conquering his ill Habits,
and defeating his Enemies ; in watching
over his own Heart, and guarding himfelf
againft Temptations. But this being once
done, he is in full liberty to purfue the
works of Peace and Love. Now he may
advance from neceffary to voluntary a£ts of
felf-denial, which before would have been
putting old wine into new bottles, contrary to
the ad vice of our Mafter, Mat.9.17. Now he
may enlarge his Knowledge, and exchange
the milk of the word for ftrong meat, for the
Wifdom and the Myfteries of it: Now
he may extend his watchfulnefs, his care ;
and whereas they were before wifely, for
the moft part, confined to his own fafety,
he may now, like our Saviour , go about
doing good, Act. 10.38. protecting, ftrength-
ning,and refcuing his weak Brethren ; pro
pagating the Faith, and inflaming the Bo-
fioms of men with the love of Jefus and his
Truths. Now, in a word, he may give
himfelf up to a life of more exalted Con
templation, Purity and Charity,which will
be natural and eafy now, though it were
not fo in the beginning. And this Life is
accom-

Of the Attainment of PerfeClion. 85
accompanied with peace and joy in the Holy
Ghoft; with confidence and pleafure: Now
the yoke of Chrift is eafy , and his burden-
light ; now he rejoices with joy unfpeakable,
and hopes full of glory. Now 'tis not So
much he that lives, as Chrift that lives in
him : For the life which he now leads, is in-
tirely the product of Faith and Love ; and
his greateft buSinefis is to maintain the
ground which he has got, and to hold
faft the ftedfaftnefs of his hope unto the
end. To render this Short Account of the
growth of Virtue, from its very Seed to
Maturity, the more ufeful, and to free it
from fome fcrnples, which it may otherwife
give occafion to ; I will here add two or
three Remarks. 1. That the ftate and ha
bit of Perfection, is a different thing from
fome fudden flights, or efforts of an extra- ¦
ordinary Paffion ; and fo is the fixt and
eftablifh'd tranquility of the mind, from
fome fudden gults, and Short-liv'd fits of
fpiritual joy. No man attains to the ha
bits of virtue and pleafure but by degrees ;
and the naturalmethod and order by which
he advances to either, is that which I have
fet down. But as to fome Sallies of the
moft pure and exalted Paflions, as to Short-
liv'd fits of Perfection , as to transient
tafts, Short and fudden tranfports of fpiri-
G 3 tuaj

86 Of the Attainment of PerfeClion.

tual pleafure, it is very often otherwife.
God fometimes, either to allure the frailty
of a new Convert, or to fortify his refo-
Iution againft Some hazardous Trial, does
raifie him to an extraordinary heighth, by
more than ufiual Communications of his
bleffed Spirit ; and ravifhes him by fome
glances, as it were, ofthe Beatifick Vifion.
Raptures of Love, the melting tendernefs
of a pious Sorrow, the Strength of Reso
lution and Faith, the Confidence and Ex
ultancy of affurance, do fometimes accom
pany Some Sort of Chriftians in the begin
nings of Righteoufnefis, or in the ftate of
Illumination. Where the Conviction is
full, the Imagination lively, andthePaf-
fions tender, it is more eafy to gain Perfe
ction, than to preferve it. When a profli
gate Sinner in the day of God's Power is
fnatch'd like a Firebrand out of the Fire,
refcued by fome amazing and Surprizing
Call, like Ifrael by Miracles out of Egypt ;
I wonder not, if fuch a one loves much,
becaufe much has been forgiven him ; I won
der not if he be fwallowed up by the
deepeft and the livelieft fenfie of Guilt and
Mercy; I wonder not, if fuch a one en=
deavour to repair his paft Crimes by He
roick Acts, if he make hafte to redeem his
loft time by a zeal and vigilance hard to
be imitated, never to be paralell'd by o-
thers.

Of the Attainment of PerfeClion.' 87
tilers. Hence we read of Judah' s love in
the day of her efpoufal, Jer. 2. 2. And ofthe
firft love ofthe Church of Ephefus, Rev. 2. 4.
as the moft perfect. And in the firft times
oftheGofpel, when Men were converted
by aftonifhing Miracles;when the Prefience
and Example of Jefus and his Followers ;
when the Perfpicuity and Authority, the
Spirit and Power, the Luftre and Surprize
of the Word of Life and Salvation dazled,
over-powred and tranfiported the minds of
Men, and made a thorough change in a
moment; and when again, no Man prp*
feifed Christianity, but he expected by his
Sufferings andMartyrdom to leal the truth
of his Profeffion ; I wonder not if Virtue
ripened faft under fuch miraculous influen
ces of Heaven; or if Affurance Sprung up
in a moment from thefe bright proofs of
an unfhaken Integrity. But we, who live
in colder Climates ; who behold nothing
in fo clear and bright a Light as thofe hap
py Souls did, mult be content to make
Shorter and flower Steps towards Perfecti
on, and fatisfie our Selves with a natural,
not miraculous progrefs. And we, whofe
Virtues are fo generally under-grown, and
our Trials no other than common ones,
have no reafon to expect the joys of a Peri
feCl Affurance, till We g° OU tQ Perfection,
G 4 sdly,

88 Of the Attainment of PerfeClion.

idly, As Perfection is a work of time,
foisit of great Expence and Coft too ; I
mean, 'tis the effect of much Labour and
Travel, Self-denial and Watchfulnefs, Re
solution and Constancy. Many are the
Dangers which we are to encounter
through our whole Progrefs towards it ;
Why die are we exhorted, to learn to do
good ? To perfect holinefs in the fear of
God," 2 Cor. j.i, 2. To be renewed in the
fpirit of our minds from day to day, Eph.
4. 2 3 . To watch, ft and faft, to quit us like
men, to be ftrong, 1 Cor. 16. 13. To take
to us the whole armour of God, that we may
be able to ft and againft the wiles of the devil ;
and when we have done all, to ftand, Eph.
6. 11,13. To ufe all diligence to make our
calling and election fure, 2 Pet. 1. 10. and
fuch like? Nay, which is very remarka
ble, thefe and the like Exhortations were
addrefs'd to Chriftians in thofe times, which
had manifold advantages above thefie of
ours. If I Should fay, That the Spirit of
God, the fanCtifying Grace of God, was
then poured forth in more plentiful mea
fures than ever after,not only Scripture, as I
think, but Reafon too, would be on my fide,
The Intereft of the Church of Chrift re
quired it; Sanctity being as neceffary as
Miracles to convert the Jew and the Gen-
tile. But befides this, the then wonder-
' ' ful

Of the Attainment of PerfeClion. 89
ful and furprizing Light ofthe Gofpel, the
Prefience of Jefus in the Flefh, or of thofe
who had been eye-witnqffes of his Glory ",
a Crowd of wondrous Works and Mira
cles, the expectation of terrible things,
Temporal and Eternal Judgments at the
door, and an equal expectation of glori
ous ones too. AH thefe things breaking
in, beyond expectation, upon a Jewifh and
Pagan World,overwhelm'd before by thick
Darknefs, and whofe Abominations were
too notorious to be conceal'd, and too de-
teftable to be excufed or defended, could
not but produce a very great and fudden
change. Now therefore, if in thefie times,
many did Start forth in a moment fit for
Baptifm and Martyrdom ; if many amongft
thefe were Suddenly changed, justified and
crowned, I wonder not. This was a day
of Power, a day of Glory wherein God af-
ferted Himfelf, exalted his Son, and ref-
cued the World by a fir etched out hand. I
Should not therefore from hence be indu
ced to expect any thing like at this day. But
yet if notwithstanding all this, Chriftians
in thofe happy times, amidft fo many ad
vantages, Stood in need of fuch Exhortati
ons, what do not we in thefe times ? If fo
much Watchfulnefs,Prayer,Patience,Fear,
Abstinence, and earneft Contention be
came them? when God as it were bowed the
heavens,

90 Of the Attainment of PerfeClion.
heavens, and came down and dwelt amongft
men ; what becomes us in thefe days, in
the dregs of time, when God Stands as
it were aloof off, to fee what will be our
latter end, retired behind a Cloud, which
our Herefies and Infidelities, Schifms and
Divifions, Sins and Provocations have rai-
fed? To conclude, He that will be Perfect
muft not fit like the lame man by Bethefi
dab's Pool, expecting till fome Angel come
to cure him ; but like our Lord, he muft
climb the Mount, and pray, and then he
may be transformed ; he may be raifed as
much above the moral Corruption of his
Nature by Perfection, as our Saviour was
above the meannefs and humility of his Bo
dy, by his glorious Transfiguration. Thefe
two Observations are of manifold ufe. For
many expect pleafure when they have no
right to it ; they would reap, before Vir
tue be grown up and ripen'd ; and being
more intent upon the fruit of Duty, than
the difcharge of it, they are frequently
difappointed and dificouraged. Others there
are, who mistaking fome fits and flafhes
of Spiritual joy for the habitual peace and
pleafure of Perfection, do entertain too
early confidences, and initead of perfecting
holinefs in the fear of God, they decline,
or it may be, fall away through negligence
andfecurity; or which is as bad, the Du ties

Of the Attainment of PerjeCtion. 9 1
ties of Religion grow taftelefs and infipid
to them for want of that pleafure which
they ignorantly or prefumptuoufly expect
Should constantly attend 'em : And fo they
are difheartned or difgufted,and give back ;
which they would never do, if they did
rightly underitand,that Perfection is a work
of time; that a fietled Tranquility, anha-
bitual joy of Spirit, is the Fruit only of
Perfection ; and that thofe Short gleams of
joy, which break in upon new Converts,
and fometimes on other imperfect Chrifti
ans, do depend upon extraordinary Cir-
cumftances,or are peculiar Favours of Hea
ven. Laftly, there are many, who have
entertain'd very odd fancies about theAt-
tainment of Perfection ; they talk and act as
if Perfection were the Product, not of Time
and Experience,but an Inftant ; as if it were
to be infufed in a moment,not acquir'd ; as
if it were a meer Arbitrary Favour, not
the Fruit of Meditation and Difcipline.
'Tis true, it cannot be doubted by a Chri
stian, but that Perfection derives it Self
from Heaven ; and that the Seed of it is
the Grace of God : Yet it is true too, and
can as little be doubted by any one who
confults the Gofpel, and the experience of
the beft men, that we muft watch, and
pray, and contend, labour, and perSevere
and that long too, ere we can attain it.
And

9 2 Of the Attainment oj Perfection.
And whoever fancies himfelf wrapt up in
to the third Heaven on a fudden, will find
himfelf as fuddenly let down to the Earth
again; if he do not ufe his utmoft dili
gence to fortify his Refolutions, to cherifh
the New-born Flame, and to guard and
improve his Virtues.
idly, It may be Objected againft the ac
count I have given of the growth of Vir
tue, that when I come to the Maturity pf
it, my colours are too bright, my Strokes
too bold, and the Form I have given it
too Divine. For you defcribe it, will one
fay, as if Man, now grown Perfect, had
nothing to do, but to enjoy God, and him
felf; as if he were already entred into reft,
and did actually fit down with Chrift in hea
venly places; as if, in a word, Virtue were
no loHger his Task, but Pleafure ; as if he
had nothing to do but to rejoice continu
ally, nothing further to prefs after, no
thing to combat, nothing to contend
with : Whereas the Fathers generally,
and all Judicious Modem Writers feem to
place Perfect ion in nothing higher, than in
a perpetual progrefs towards it ; they look
upon Life as a perpetual Warfare, and ut
terly deny any fuch Height or Eminence as
is rais'd above Clouds and Storms, above
Troubles and Temptations. But to this I
have feveral things to fay, which will eleir !::/

Of the Attainment of PerfeClion. 93
my fenfie about this Matter, and difipell all
Objections. Firft, I have defcribed the laSt
Stage of the Christian's Spiritual Progrefs,
which I call a ftate of Zeal, and in which
I fuppofe the Chriftian to commence Per
fect ; this I fay, I have defcribed in the
fame manner, and, as near as I could, in
the fame words which the Scripture does.
Secondly, I do not pretend any where
to affert, That there is any ftate in this
Life raised above Trials and Temptations.
Alas !. the moft Perfect Man will find it
work enough to make good the Ground
he has gain'd and maintain the Conqueft
he has won ; much Watchfulnefs and La
bour, much Humility and Fear, and many
other Virtues are neceffary to Perfieverance
in a ftate of Perfection. Thirdly, As the
world now goes, and indeed ever did,
Perfection is a ftate we arrive at very late ;
and all the way to it, full of Labour and
Travel, full of Dangers and Difficulties ;
fo that upon this account, the Life of Man
may well enough be faid to be a perpetual
Warfare. But Fourthly, I do by no means
affirm, That the PerfeCt Man is incapable
of Growth and Improvement. Of this I
Shall have occafion to unfold my fenfie more
fully afterwards. In the mean time I can
not forbear obferving here, that there is a
great difference between the growth of an
Imper-

94 Of the Attainment of Perfection.
Imperfect and a Perfect Chriftian ;_ for fup-
pofing Grace to be always increasing, and
the very Maturity of Virtue to admit of
Degrees ; yet the marks and distinctions of
fuch different degrees are fo nice and deli
cate, that the Advances ofthe Perfect Man
are fcarcely perceptible to himfelf, with
out the cloieft and Strictest Enquiry, much
lefs can they fall under the Obfervation of
others. The firft Change of a Sinner from
Darknefs to Light, from Vice to Virtue,
from an averfionfor God and Goodnefs, to
a Sincere, though not a Perfect Love of
both, is very palpable : So again, The
change from a ftate of weaknefs and incon
stancy, to one of Strength ; of conflict and
difficulty, to one of eafe and liberty ; of
fear and doubt, to one of confidence and
pleafure, is little lefs evident than fenfible.
But the feveral degrees of growth after
wards, the improvements, whatever they
be, of a Mature ftate, are of another na
ture, not confitting in a Change, but Ad
dition ; and that made infenfibly. Here
therefore, the Perfect Man, in order to
maintain the Peace and Pleafure of his
Mind, need not enter into a Nice and Scru
pulous Examination of the Degrees and
Meafures of his Virtues ; 'tis fufficient that
he make good his Poft ; 'tis enough if he
follow the advice of St. Paul, i Cor. 1 5.
5*. '/

Of the Attainment of PerfeClion. 95
58. If he be ftedfaft and unrnoveable, and
always abounding in the Works of the Lord.

CHAP. VI.
Of the Means of Perfection. Five General
Obfervations, ferving for directions in the
ufe of Gofpel-means, and Inftrumental-
duties. 1. The Practice of Wifdom and
Virtue, is the beft way to improve and
firengthen both. 1. The Two general and
immediate Inftruments, as of Oonverfxon,
fo of Perfection too, are the Gofpel and
the Spirit. 3. The natural and imme
diate Fruit of Meditation, Prayer, Eu-
charift, Pfalmody, and good Conversa
tion or Friendship, is, the quickning and
enlivening the Confidence, the fortifying
and confirming our Refolutions, and the
raifing andkeeping up an Heavenly Frame
of Spirit. 4. The immediate Ends of
Difcipline, are the fubduing the Pride of
the Heart, and the reducing the Appe
tites of the Body. 5. Some kinds of Life
are better fuited to the great Ends of Re
ligion and Virtue, than others. Should

96 Of the Attainment of PerfeClion.
SHould linfift particularly on everyone
ofthe Means or Inftruments of Perfecti
on, it would lead me through the whole
Syftem of Religion ; it would oblige me
to treat of all the Articles of our Faith,
and all the Parts of Moral Righteoufnefis.
For the Virtues ofthe Gofpel do all afford
mutual Support and nourishment to one
another ; and mutually minister to their
own growth and Strength. And Prayer
and the Lord's Supper, not to mention
Meditation, Pfalmody, Converfation, Di-
fcipline, are founded upon the belief of all
theMyitenesof our Religion ; and confift
in the Exercife of almoft all Chriftian
Graces, as Repentance, Faith, Hope, Cha
rity : But this would be an endlefs Task. I
purpofe therefore here only to lay down
fome few General Obfervations, which may
ferve for directions in the ufe of Gofpel
Means, point out the End we are to aim at,
and enable us to reap the utmoft Benefit
from them.
§. 1. The Practice of Wifdom and Vir
tue, is the beft way to improve and
Strengthen both. This is a Propofition al
moft Self-evident : For befides that, it is
acknowledged on all Hands, that the fre
quent

Of the Attainment of PerfeClion. 97
quent repetition of fingle Acts of Vir
tue, is the natural way to arrive at
an Habit of it ; the Practice of Virtue
gives a Man great boldnefs towards God,
mingles Joy and Pleafure in all his Ad-
dreffes to him, purifies and enlightens the
Mind, and entitles him to more plentiful
Meafures of Grace, and higher degrees of
Favour. If ye continue in my word, then are
ye my difciples indeed ; and ye fhall know the
truth , and the truth fhall make you free,
Joh. 8. 3 1, 3 2. To him that hath, fhall be gi
ven , and he fhall have more abundance ^
Matth. 13. 12. If this be fo, as undoubted
ly it is, it is plain, That We ought not to
be fond of fuch a Solitude or Retirement,
as cuts off the opportunity of many Vir
tues, which may be daily practifed in a
more publick and active Life. The true
Anchorite or Hermite, was at firft, little
better than a Pious Extravagant .- I will not
fay how much worfe he is now. Medita
tion and Prayer are excellent Duties ; but
Meeknefs and Charity, Mercy and Zeal,
are not one jot inferior to them. The World
is an excellent School to a good Chriftian ;
the Follies and the Miferies, the Trials and
Temptations of it, do not only exercife
and employ our Virtue , but cultivate
and- improve it: They afford us both
InflruCtion and Difcipline, and naturally
H advance •

98 Of the Attainment of PerfeClion.
advance us on towards folid Wifdom, and
a well-fettled Power over our felves. 'Tis
our own fault if every Accident that befals
us , and every one whom we converfe
with, do not teach us fomewhat ; occafion
fome wife Reflection, or enkindle fome Pi
ous Affection in us. We do not reflect on
our Words and Actions, we do not obferve
the motions of our own Hearts as diligent
ly as we ought; we make little or no Ap
plication of what we fee or hear, nor learn
any thing from the Wifdom and the Virtue,
the Folly and the Madnefs of Man, and
the confequences of both: And fo we nei
ther improve our Kjiowledge, nor our Vir
tue, but are the Same to day we were yefter-
day, and Life waftes away in common Acci
dents, and cuftomary Actions, with as lit
tle alteration in us, as in our Affairs :
Whereas, were we mindful, as we ought,
of our true Intereft, and defirous to reap
fome fpiritual Benefit from every thing,the
Virtues of Good Men would enkindle our
Emulation, and the Folly and Madnefs 4>f
Sinners would confirm our abhorrence for
Sin ; from one we Should learn Content,
from another Induftry; here we Should fee
a Charm in Meeknefs and Charity, there
in Humility ; in this Man we Should fee
Reafon to admire Discretion, and Com
mand of himfelf, in that Courage and
Con-

Of the Attainment of PerfeClion. jy
Conftancy, Afliduity and Perfeverance :
Nor would it be lefis ufieful to us,to obferve,
how Vanity expofes one, and Peevilhnefs
torments another ; how Pride and Ambition
embroil a third, and how hateful and con
temptible Avarice renders a fourth ; and to
trace all that variety of ruin, which Luft
and Prodigality, Diforder and Sloth, leave
behind them.
And as this kind of Obfervations will SHI
us with folid and ufeful knowledge, fo will
a diligent attention to the Rules of Righte
oufnefis, and dificretion in all the common
and daily Actions of Life, enrich us with
true Virtue. Religion is not to be confin'd
to the Church, and to the Clofet, nor to be
exercifed only in Prayers and Sacraments,
Meditation and Alms; but every where,
we are in the Prefience of God, and every
Word, every Action, is capable of Mora
lity. Our Defects and Infirmities betray
themfelves in the daily Accidents and the
common Converfation of Life ; and here
they draw after them very important Con
fluences ; and therefore here they are to
be watched over, regulated and govern'd,
as well as in our more folemn Actions. 'Tis
to the Virtues or the Errors of our common
Converfation and ordinary Deportment,
that we owe both our Friends and Enemies,
our gopd or bad Character abroad, our
H 2 Do-

—  .  ¦*, —
loo Of the Attainment of PerfeClion.
Domeftick Peace or Troubles ; and in a
high degree, the improvement or depra
vation of our Minds. Let no Man then,
that will be Perfect or Happy, abandon
himfelf to his Humours or Inclinations in.
his Carriage towards his Acquaintance, his
Children, his Servants : Let no Man, that
will be PerfeCt or Happy, follow Prejudice
or Fafhion in the common and cuftomary
Actions of Life : But let him affure him
felf, that by a daily endeavour to conform
thefe more and more to the excellent Rules
ofthe Gofpel, he is to train up himfelf by
degrees to the moft abfolute Wifdom, and
the moft Perfect Virtue, he is capable of.
And to this end he muft firft know himfelf,
and thofe he has to do with ; he muft dif-
cern the proper Seafon and the juft Occa
sion of every Virtue; and then he muft
apply himfelf to the acquiring the Perfecti
on of it by the daily Exercife of it, even in
thofe things, which, for want of due Re-
fle£tion,do not commonly feem of any great
Importance. To one that is thus difpos'd,
thedulnefs or thecarelefisnefis of a Servant,
the ftubbornnefs of a Child, the Sournefs
of a Parent, the Inconstancy of Friends, the
Coldnefs, of Relations, the Neglect or In
gratitude of the World, will all prove ex
tremely ufeful and beneficial ; every thing
will instruct him, every thing will afford an

Of the Attainment of PerfeClion. I o I
an opportunity of exercifing fome Virtue
or another ; fo that fuch a one Shall be daily
learning, daily growing better and wifer.
§. 2. The two great Inflruments, not of
Regeneration only, but alfo of Per fever ance
and Perfection, are the Word and the Spirit
of God. This no Man doubts that is a
Chriftian : And therefore I will not go
about to prove it : Nor will I at prefent dif
courfe ofthe Energy and Operation of the
one, and the other ; or examine what each
is in its felf,or wherein the one differs from
the other. 'Tis abundantly enough, if we
be affured> that the Gofpel and the Spirit are
proper and Sufficient Means to attain the
great Ends I have mentioned, namely, our
Converfion and Perfection. And that they
are fo, is very plain from thofe Texts which
do exprefly affert, That the Gofpel con
tains all thofe Truths that are neceffary to
the clear Exposition of our Duty, or to
the moving and obliging us to the Practice
of it. And that the Spirit implies a fup-
ply of all that fupernatural Strength, be it
what it will, that is neceffary to enable us,
not only to will, but to do that which the
Gofpel convinces us to be our Duty. Such
are, Rom. 8. 2. For the law of the Spirit of
life in Chrift Jefus, hath made me free from
the law of fin and death. 2 Tim. I. 16,1 J,
H 3 0

ioi Of the Attainment of Perfection.

AH Scripture is given by infipiration of God,
and is profitable for doctrine, for reproof, for
correction, for inflruCtion in righteoufnefs.
That the man of God may be perfect, thoroughly
furnifioed unto all good works. 2 Cpr. 12. 9.
And he faid unto me, My grate is fufficient for
thee, for my ftrength is made perfeCt in weak-
nefs. Moft gladly therefore will I rather glory
in my infirmities, that the power of Chrift
may reft upon me. 1 Pet. 1.5. Who are kept
by the power of God through faith unto fal-
'vation, ready to be revealed in the loft time.
'Tis needlefs to multiply Texts on this oc
cafion, otherwife 'twere very eafy to Shew,
That all things neceffary to Life and God-
linefs, are contain'd in the Word and Spi
rit ; that whatever is neceffarily to be
wrought in us to prepare us for, or entitle
us to Eternal Salvation, is afcribed to the
Gofpel and the Spirit. This Truth then
being unquestionable, That theGofpel and
the Spirit are the two great Inflruments of
Perfection ; we may from hence infer two
Rules, which are of the moft univerfal
ufe, and of the moft powerful efficacy in
the purfuit of Perfection. 1. We cannot
have too great a Value, too great a Paffion
for the Book of God ; nor fix our Thoughts
and Hearts too earneftly upon the truths of
it. We muft imitate the Theffalonians, in
behalf of whom St. Paul thanks God, be
caufe

Of the Attainment of PerfeClion. 103
caufe when they received the word of God
which they heard of him, they received it not
oa the word of men; but as it is in truth, the
word of God, 1 Theff. 2. 13. that is, we
muft entertain the Gofpel, as that which
has Infallible Truth in all its Doctrines,
uncontroulable Authority in all its Pre
cepts, a Divine Certainty in all its Promi-
fes attcTThreats, and a Divine Wifdom in
all its Counfels and Directions : And he that
thus believes will certainly find the Gofpel
to work effectually in him, as it did in the
Theffalonians. What Light and Beauty
will he difcern in all its Deficriptions of our
Duty ! What Force in all its Perfuafions !
What Majefty, what Dignity, what Life,
what Power, what Confolation, what
Support 1 In one word, What Heavenly
Virtue will he difcern in each part of it,
and what vaft and unfathomable Wifdom
in the whole Compofure and Contrivance
of it ! How will he then admire it, how
will he love it, how will he Study it, how
will he delight in it! How will he be tran
fiported by the Promifes, and awed by the
Threats of it ! How will he be pierced and
ftruck through by thofe Exaggerations of
Sin,andCaptiv'dandEnamour'd by thofe
lively and divine Deficriptions of Virtue
he meets in it 1 How will he adore the
Gopdnefs pt God, confpicupus in our Re-
H 4 demption !

1 04 Of the Attainment of PerfeClion,
demption ! How will he be inflam'd with
the Love of Jefus, and be amaz'd at his
Condefcenfion and Humility ! This and
much more is the natural effect of our re
ceiving tfie Gofpel as we ought, and pon
dering the Truths of it with devout and in-
, ceffant Meditation. This the Royal Pfal-
mift was abundantly fenfible of, Thy word
have I hid in my heart, that I might not fin
againft thee, Pfialm 119. 11. Thou through
thy commandments haft made me wifer than
mine enemies : for they are ever with me^
I have more under ft anding than all my teach
ers : for thy teftimonies are my meditation,
yer. 98. To which I might add many other
verfies out of that Pfalm, containing the
various and mighty Effects ofthe Word of
God.Nor will any one think that I attribute
too much to the Study of this Word of Life,
who fhall confider that it is one of the great
Works of the Holy Spirit, to incline our
hearts to the teftimonies of God, to write his
laws in our hearts, to difpofe us to attend to
revealed Truths ; and in one word, to' fix
our Minds and Thoughts upon them,
2. Since the Spirit, together with the Go
fpel, is a joint Principle of Regeneration
and Perfection, 'tis manifeft , That we
ought to live in a continual dependence ur ~
pn God. He muft be our Hope and Confi
dence in the Day of Trial : He muft be ur
Praife

Of the Attainment of PerfeClion. 105
Praifie and Boaft in the Day of Victory, and
in the Day of Peace : When we lie down,
and when we rife up, we muft fay with the
Pfalmifi, 'Tis thou, Lord, that makeft me
dwell in fafety, Pfal. 4. 8. We muft look
upon our felves as Surrounded by Enemies,
and befieged by Spiritual Dangers, as Da
vid was by Temporal : And as he in the one,
fo muft we in the othee, expect Strength
and falvation from Him. Through God we
fhall do valiantly, for he it is that fhall tread
down our enemies, Pfal. 60. 12. Many nations
compafs me round about ; but in the name of
theLordlwill deflroy them. And when we have
conquer'd Temptations, and routed the
Powers of Darknefs,we muft aficribeall,not
to our own ftrength,nor to our own watch-
fulnefs, but to the Grace and the Power of
God. If the Lord himfelf had not been on our
fide, now may Ifraetfay ; if the Lord himfelf
had not been on our fide, when the Legions of
Hell combined with the World and Flefh
againft us, they hadfwallowed us up alive,Vfa\.
124. 1, 2, 3. Now many will be the happy
effects of this dependence upon God ; we
fhall be paffionately defirous of his Pre
fience, of his Grace and Favour ; we Shall
drefs and prepare our Souls, we Shall awa
ken and difipofe all our Faculties to receive
him ; we fhall ever do the things that may
invite and prevail with him to abide with us ;

 , | | | , | I, in . . i i ni~ ' ., "  — — ~ — —^— "^^
1 06 Of the Attainment of PerfeClion.
us; we Shall be apprehenfive of his forfaking
us, as the greateft Evil that can befal us.
Lift up your heads, 0 ye gates, and be ye
lift up, ye everlafling doors : and the king
of glory fhall come in ; Awake O my Soul,
raife thy Self above this World and FleSh,
that thou mayeft be fit for the king of glory
to dwell in thee : Who is the king of glory ?
The Lord ftrong and mighty, the Lord mighty
in battel ; that Holy Spirit that fubdues our
Enemies, that Strengthens us with Might,
and fills us with Courage and Holy Ala
crity, Pfal. 24. 7, 8. Nor does the Pfial-
mift prepare his Soul for God by Medita
tion only, and Spiritual Recollection and
Soliloquies ; but by a careful and circum-
fpect Regulation of all his Actions, Pfal.
101. 2, 3. J will behave my felf wifely in a
perfeCt way : 0 whenfvilt, thou come unto me ?
I will walk within my houfe with a perfect heart.
J will fet no wicked thing before mine eyes :
I hate the work of them that turn afide, it
jhall not cleave to me. And how earneftly
does he pray againft God's forfaking him ?
Pfal. 51. 1 1. Caft me not away from thy pre
fience, and take not thy holy prefience from me.
The Refiult of all this, mult needs be Sted-
faftnefs and Growth in Holinefs and Good
nefs. For Firft, This is the natural in
fluence of fuch a dependence upon God ;
it places us as always before Him, and
makes

Of the Attainment of PerfeClion. 107
makes us walk humbly and circumfpectly,
as becomes thofe that are awed by the
Prefience of fo Holy a Majefty : I haveye*
the Lord always before me ; becaufe he is at
my right-hand, I fhall not be moved, Pfal,
16. 1. Secondly, We cannot doubt but that
God will plentifully beftow his Grace on
thofe, who thus rely upon him. For where
can He beftow it with more Advantage to
his Glory, or to the Propagation of Holi
nefs; both which are fo dear to him?
Who is a Subject more capable of it, or
who can be better entitled to it, than he
who thus depends upon God ? As he begs
it Humbly, and receives it Thankfully ; fo
he will Husband it Carefully, and employ
it Zjaloufiy. §.3. In Prayer, Meditation, and other
Instrumental duties of Religion, we are to
aim at one or all of thefe three things.
1. The Quickening and Enlivening the
Confcience.i.TheConfirming and Strength-
ning our Refblut ions of obedience. 3. The
Raifing and Keeping up Holy and Devout
Affections. Great is the benefit of each of
thefe. Tendernefis of Confidence will keep
us not only from Evil, but every appear
ance of it ; increafe of Spiritual Strength,
will render us ftedfaft and unrnoveable in
all the Works of God ; and Holy Paffion will

1 08 Of the Attainment of PerfeClion.
will make us abound in them. To fipiri-
tual Paffion we owe the zeal and pleafure ;
to fpiritual Strength or Liberty, the Con
stancy and Uniformity of an Holy Life ;
and both Strength and Paffion are gene
rally owing to a Tender and Enlighten'd
Confidence. For while the Confidence pre
serves a quick and nice fenfie of good and
evil, all the great Truths of the Gofpel
will have their proper Force, and natural
Efficacy upon us. Thefe then are the Ge
nuine Fruits of Meditation, the Eucharift,
Pfalmody, and fuch like. If they do not
add life and light to the Confidence ; if they
do not augment our Strength, nor exalt
pur Paffions ; if they do not increafe our
detestation of Sin, and our love to God
and Goodnefs ; if they do not quicken and
excite devout purpofes ; if they do not
engage and refrefh the Soul by Holy Joy
and Heavenly Pleafure ; if, I fay, they dp
not in fome degree or other promote thefe
things, we reap no. benefit at all from
them, or we can never be certain that we
do. But though the ends I have menti
oned, be of this great ufe to all, and con-
fequently all are obliged to aim at them,
yet may the different defefts and imperfe
ctions of different Christians, render one of
thefe ends more neceffary than another ;
and by confequence, it will be Wifdom more

Ofthe Attainment of PerfeClion. 109
more immediately and directly to intend
and perfue that. For Example ; if a man's
Temper be fuch, that his Paffions do foon
kindle, and foon die again ; that he is apt
to form wife and great Projects, and as
unapt to accomplifh any thing ; in this
cafe, it will be his Duty to aim efpecially at
the increafe of Strength. But if on the
other hand, a man's Temper be cold and
phlegmatick, flow and heavy ; it is but
fit that he Should particularly apply him
felf to the awakening and exciting Devout
Affections in his Soul. For as excellent
purpofes do often mifcarry for want of
constancy and firmnefs of mind ; So
Steadinefs and firmnefs of mind, doth fel
dom effect any great matter,when it wants
life and paSfion to put it into motion.
Again, if one's pafl life has been very Sin
ful, or the prefent be not very Fruitful, it
will behove fuch a one to increafe the Ten
der nefs ofi Confidence, to add more light and
life to its Convictions ; that by a daily re
petition of Contrition and Compunction,
he may wafh off the Stain, or by the Fruit-
fulnefs of his following life, repair the Bar-
rennefs of that paft. Having thus in few
words, both made out the ufefulnefis of
thofe three ends I propofed to a Chriftian
in the performance of Inflrumental Duties
of Religion, and Shewed in what cafes he
may

io Of the Attainment of PerfeClion.
may be obliged to aim more immediately
at one than another ; I will now enquire,
and that as briefly as I can, how thefe three
Ends may be fecured and promoted.
ift. Of Tendernefs of Confidence, or the
full and lively convictions of it.
To promote this, the firft thing necef
fary is Meditation. No man, who dili
gently fearches and Studies the Book of God,
can be a Stranger to himfelf, or to his duty.
Not to his duty ; for this Book reveals the
whole Will of God in clear and full terms ;
it gives us fuch infallible Characters of
good and evil, right and wrong, as render
our Ignorance or Error inexcufable: It
points out the great Ends of Life fo plain
ly, and conducts us to them by fuch gene
ral and unerring Rules, that there is no
variety of circumstances can fo perplex
and ravel our Duty, but that an honeft
man by the help of this may eafily difco-
ver it. For this reafon 'tis that the
Word of God is called Light, becaufe it
does diftinguifh between Good and Evil,
Right and Wrong ; and like a Lamp
does manifeft the Path which we are to
chufe, and difperfies that mift and darknefs,
with which the Luft of Man, and the
Subtilty of Hell has covered it. And for
this reafon 'tis, that the Good have fuch a
Value, and the Wicked fuch an Averfion for

Of the Attainment of PerfeClion.

i ii

for the Book cf God. For, every one that
doth evil, hateth the light, neither cometh to
the light, left his deeds fbould be reproved. But
he that doth truth, cometh to the light, that
his deeds may be made manifeft, that they are
wrought in God, John 3. 20, 21. Nor can
he that Studies the Word of God, he a Stran
ger to Himfelf any more than to his Duty.
For this Light ranfacks all the receffes of
the Soul ; it traces all its Affections back
to their firft fprings and fources;it lays open
all its defires and projects, and Strips its
moft fecret purpofes of all their difguife :
For the word of God is quick and powerful,
and fharper than any two-edged fiword ; pier
cing even to the dividing afunder of foul and
fpirit, and of the joints and marrow ; and
is a difcerner of the thoughts and intents of
the heart, Heb. 4. 12. In a word, if we
would preferve the Confidence quick and
fenfible, we muft be daily converfiant in
the Book of God. For this commands with
that Authority, instructs with that Clear-
nefis, perfiuades with that Force, reproves
with that Purity, Prudence and Charity,
that we Shall not eafily be able to refift it ;
it defcribes Righteoufnefis and Sin in fuch
true and lively Colours,proclaimsRewards
and Punishments in Such powerful and
moving Language, thatitrouzes even the
Dead in Sin, penetrates and wounds the
Stupid and obdurate. To

1 1 1 Of the Attainment of PerfeClion.
To Meditation we muft add Prayer. For
this is a very proper and effential means to
refrefh and renew in the Soul> the hatred
of Sin, and love of Goodnefs ; and to im
prove thofe impreflions which Meditation
has made upon it. We cannot eafily put
up Petitions to God with confidence, un
lefs we do the things that pleafe him ; for
our hearts will mifigive us, and our very
petitions will reproach us : And the meer
Thought of entring more immediately in
to the prefience of God, does oblige us to
a more careful trial and examination of our
Actions. For God being not only Omnif-
cient, but Juft and Holy too, we can no
more flatter our felves with the hope of
pardon for any Sin into which we are be
trayed by fondnefs or negligence, than we
can imagine him ignorant of it. But this
is not all ; we are to pray, that God would
enable us to fear ch out and difcover our own
Hearts. Pfal. 139. 23, 24. Search me, 0 Godi
and know my heart : Try me and know my
thoughts ; and fee if there be any wicked way in
me, and lead me in the way ever laft ing. And if
we do this fincerely, God will undoubtedly
grant our requefts;andwill lay open to us all
our prefent defects andinfirmities,and Shew
us how far Short we come of the glory of
God : That Perfection of Holinefs and HapV
pinefs, which many eminent Saints actually arrived

Of the Attainment of PerfeClion. n 3
arrived at upon Earth. And we may be
fure, that Light which breaks in upon our
mind with this brightnefs, will not Suffer
any latent Corruptions to continue undifco-
vered ; nor permit us to forget the ttains
and ruins, which the Sins of our paft
life have left behind them. Converfation
is another way,by which we learn to know
our felves, and by which Confidence is kept
awake, and in its vigor. How conviCtive,
how moving is the Difcourfe of a Devout
and Pious Friend? When he complains,
or When he rejoices ; when he relates the
Hiftory of his own Experience ; when he
lets us fee the defigns he hasform'd, and
the excellent ends his Soul thirfts after ;
how does our heart burn within us ? What
variety of 'Affections does it raifie in us, when
he makes his remarks on human Nature
and the World ; when he bewails the
dishonour of God and the decay of Reli
gion amongft us ; when he relates the mi-
fery and misfortune of Sinners, and ob-
ferves the particular Sins and Follies that
occafion it ? How often does he hereby
provoke us to wife Reflections on our felves ?
How many new beauties does he dif cover
to us in Virtue ? How many deformities
in Sin, which had efcaped our Observati
ons? But 'tis not the Converfation only of
my Friend ; but his Life alfp, from which
I Ide-

14 Of the Attainment of PerfeClion.

I derive, or may do fo, Infraction and Ad- ,
monition. The Perfections of my. Friend,
are the.gentleft and, the mildeft, and yet
the moft, "a wakening Reproofs too of my
own defetts ; and by the JfreShncis and lu-
ftre of his Virtue, I difcern beft the weak-
nefis 'and the dimnefis of my own. How :
often have," I been moved to, turn my
Thoughts "with fome Indignation on, my
own heats and commotions, ^ while I have
admired and bleft the fweetnefs and the
gentleness, the foftnefs and the calm, very
conspicuous in an excellent Friend ? And
when I have heard another mention his
Nfghtly Praifes^ apdthpfe ; Divine thoughts
whfclijifi^d^ fr£&^$''of his Sleep, and
m^Seiho{eJ^oms^a^.^f fo burthen fome
tofiome, t^ej^pft-ente^ming and delight
ful parts qC^fg^Stjp-lipw have I been in* _
wardly fjl|e^;w^h cpnJlufiion and Shaping
iJownay^'unbr'ai^e^^^repro^Qb^^^^^

i
by night?; And I believe e^r^fince^^-^qyi
muft fincthimfelf thus affe^e^ pnft^giiysio
occaftpn^, For in this ki^vp£ $ep{sQofi%
which-t talk of, there is fometnlng .moref.
of P%pr^e,an4 A;^tmn^y}^iaji} is. $c\be found-,,
in-ajj^t^r '; for tfeJE^^lq;qfr.Friendsi \
dp^s,q^'9#y,teacll""us'wW we are tp do,r.
bu.t)4'pi$i9ft|rrates alfo tliat \tmay be done. ,
Nor

Of the Attainment of PerfeClion. 1 1 5
Nor does Virtue any where appear with So
lovely' and charming an Air as in a Friend.
But after ail, amongft all tlie benefits we
gain by excellent Friendships, we ought
not, to reckon this as the leaf, that it is
one,, and that an indifpenfable Office of
Friendfhip, to admonifh and reprove :¦ For
the reproofs of inftruction are. the paths of
life, Proy. 6- 23. But then,, that we may
be capable of this Bleffing, we muft
difpofie our rriinds to expeCt and, bear Re
proof:. We muft "Strive" after an humble
aridteachable Temper ;!and we muft invite
arid iilcourage our Friends to trhis kindest
Office; not only by unaffected requefts,
but alfo by obeying their advice., pardoning
whatever infirmity may be ihterfpefs'd
with it, ah& Tov ing them the better, as in-
d feed' they defietve : For there is Scarce any
better proof of their Affection, Prudence
and Courage, which they are'capable of
giving us.
ily, A Second End pf Inftrumentalt)U~
ties is the Increafe of Spiritual Strength.
Now Spiritual Strength conflfts in the
Pwer and Dominion we' have over" our
Affections and Actions : Arid It' Stands up
on two Bafes; the. Reduction of Sin, and
th'eGrdwth of Virtue ; whatever does weak
en arid reduce our pfopferiSioris to Sin,
whatever promotes the fubjectiori' of the
I 3 Body?

1 1 6 Of the Attainment of PerfeClion.

 , — . — -
Body, adds Power and Authority to the
Mind, and renders Virtue more eafy and
pleafant. And becaufe Virtues have a mu
tual Connexion and Dependence upon One
another *, therefore whatever promotes any
' one, promotes all. But efpecially, whatever
Strengthens ourHope,or quickens our Fear,
or inlarges ourKnowledge,andincreafesour
Faith ; this does confirm and eftablifh our
Refolution more than anything elfe.Faith is
the Root, Fear the Guard, and Hope the Spur
of all our Virtues. Faith convinces us. what
is our Duty ; Fear makes us Iriipartial,Dili-
gent and Watchful ; Hope, refolved and
active in the Profecution of it. It being
thus clear, what our Spiritual Strength con-
fijts in, it will be eafy to difcern by what
means we are to gain it. But I can here
only fuggeSt thofe hints and intimations
which the 'Reader muft upon occafiori, as
he needs, inlarge and improve.
i .Meditation is they? r/?thingneceffary . We
muft often Survey theG rounds andFounda-
tions of our Faith ; we muft confider fre
quently and fie rioufly the Scripture Topicks
of Hope and Fear, Such are the Death of
J ejus, a Judgment to come, the Holinefs
and Juftice,and the Omniprefence of God •
We muft diligently obferve the Wiles and
Stratagems of Satan, the Arts and InfinU-
ations of the World and Flefh, and mark the

Of the Attainment of PerfeClion. 1 1 7
the Progres of Sin from its very begin
ning to Maturity ; and all this with a par
ticular regard to the Corruption of our
own Nature, and the deceitfulnefs of our
own Hearts. We muft often ponder upon
the Beauty and Peace of Holinefs, the
love of God and of Jefus, the Virtues,
Sufferings, and Crowns of Martyrs. And
finally ,If 'we will increafe inflrength,we muft
practife this duty of Meditation often, and
we muft not fuffer our felves to be with
drawn from it, or be prevail'd with to in
termit it on any flight and trivial preten
ces. And becaufe we are not always Ma
fter s of our own Affairs, nor confequently
of our Time; therefore ought we to have
ever ready at hand, a good Collection of
Texts, which contain in few words, the
Power and Spirit of Gofpel Motives, the
Perfection and Beauty of Duties, and the
Subftance of Ad vice and Counfel : And to
fix thefie fio in our Memory, that they may
Serve as a Shield for us to oppofe, as our
Saviour did, againft the Darts of the Devil,
and as a fepply of excellent and ufeful
Thoughts upon a fudden : So that in all
the little Interruptions ofBufinefis, and the
many little vacancies ofthe Day,the Mind,
which is an active and bufy Spirit, may
never want a proper fubject to work upon ; >
much lefis lofie it felf in wild and lazy
I j arnufif?-

1 1 8 Of the Attainment of PerfeClion.
amufements, or defile it felf by vain or vi
cious Thoughts. But we mull not only take
care that Meditation be frequent, but alfo
that it be not loofe and roving. To which
end it will be neceffary to Study our felves as
well as the Scriptures, and to be intimately
acquainted with the advantages and difad-
vantages of our Constitution, and our
State ; that fo in our Meditations on the
Scriptures, we may more1 particularly have
anEye on thofe Vices we are moft obnoxi
ous to, and thpfe Virtues which are either
more neceffary, or more feeble and under-
grown. Next after Meditation muft follow
Prayer. Great is the Power of Prayer in
promoting Chriftian Strength and Forti
tude ; whether we confider its Prevalence
Upon God, or its natural Influence upon our
felves. If we confider the latter, what
Divine Force and Energy is there in the
Confidences of Faith,the Joys of Hope, the
earneft Longings and DeSires of Love, the
tender Sorrows of Contrition,the delight of
Praifes and Thankfgivings,the Adorations
andSelf depressions of a profoundHumility,
and the Refolutions and Vows of a per
fect Abhorrence of, and Holy Zeal andln-
(dignation againft Sin ! How do thefe things
mellow and inrich the Soul ! How do they
raife ft higher and higher above thecorrup- tion

Of the Attainment of PerfeClion. I 1 9
tion which is in the world through lufi ! How
do they renew it daily, and make it a
partaker of the Divine Nature ! The Re
petition ofthe fame acts naturallybegets an
Habit ; an Habit is the Strength and Per
fection of the Soul ; for it is a difpofition
ripen'd and confirm'd by Cuftom. How
naturally then muftPrayer fortify theMind,
ripen good Difpofitions, or add Strength
and Perfection to good Habits ! Since it is
nothing elfe but a repeated Exercife of al
moft all the Graces of the Gofpel, Repen-
tance,Faith, Hope, Charity, and the like:
And it ought to be obferved, that Prayer
gives us a frequent opportunity of exerci
fing thofe Virtues, which we Should not
otherwife be fo often oblig'd to do. If,
Secondly, we inquire into the Prevalence of
Prayer with God, we Shall have further
reafons yet to refplve, that it is a moft
effectual means of ihcredfing our fpiritual
Strength. What will God deny to the
Prayer of a Righteous Man ? He may de
ny him temporal things, becaufe they are
not good for him. He may refufie to re^-
move a Temptation, becaufe this is often
an occafion of his own Glory, and his Ser
vants Reward ; but he will never refufe
him Grace toConquer it. He will no more
deny his Spirit to one that earneftly and
fmcerely begs ic, than the natural Parent
I 4 will

I 20 Of the Attainment of PerfeClion.

will Bread to his hungry and cravingChikh
And no wonder, fince Grace is as neceffary
to the Spiritual Life as Bread to the natu
ral; the Goodnefs of God is more tender
and companionate than any InftinCt in Hu
man Nature; and the Purity and Perfe?
ction of God more zealoufly follicitous for
the Holinefs and Immortality of his Chil
dren than Earthly Parents can be for a
fickly perifhing Life of theirs. Thus then
¦ tis plain, that Prayer contributes wonder
fully to the Strengthning and Efiablifbing
the Mind of Man in goodnefs. But then
we muft remember, that it muft have
thefe two Qualifications ; it muft be frequent
and inceffantly importunate, i. It muft be
Frequent. I would have this Rule com
plied with as far as it may, even in our
Stated, regular, and folemn Addreffes to
God. But becaufie Bufinefs, and feveral
Obligations we lie under to the World, do
often prefs hard upon us, therefore muft I
give the fame Counfel here, which I did
before under theHeadof Meditation ; that
is, to have always ready and imprinted in
our Memory feveral Texts of Scripture, con
taining the moft weighty and important
Truths, in the moft piercing and moving
Language ; that we may be able to form
thefe on a Sudden into Ejaculations, in
which, our Souls may mount up into Hea ven }

"- — .   Of
Of the Attainment of Perfection. 1 1 1
ven, amidft the Ardours and Tranfports
of Defires and Prailes, as the Angel
did, in the Flame of Manoah's Sacrifice,
2. Prayer muft be inceffantly importunate.
Importunate it will be, if the Soul be pre-
par'd and difpos'd as it ought ; that is,
if it be difingag'd from this World, and
poffeffed intirely with the Belief and earn
est Expectation of a better ; if it be hum
bled in it felf,difclaim all Strength and Me
rit of its own, and reft wholly on the
Goodnefs and All-Sufficiency of God. I
add Inceffantly, in Conformity to the Para
bles of our Lord, Luke n. 8. and 18. 5.
and the xhxki-nfc^ of the Apoftle, 1 Theffi.
5. 17. And whoever considers Human Na
ture well, and remembers how foon pious
Motions vanilh, and how little they effect,
will difcern a plain reafon, both for Vehe
mence and Prefeverance in Prayer : For Vehe
mence, that the Soul may be deeply imprefi-
fed by pious Paffions ; for Perfeverance,
that fuch Impreflions may not be effaced
and obliterated. Nor let any one fancy,
That Prayer thus qualified has not a bet
ter influence upon God as well as up
on our felves : 'Tis true, God is void of the
painfulnefs and defects of Human Paffions,
but not of the Perfection of Divine ones.
Woe were to us, if God were an inflexible,
inexprable Deity, and incapable of being

112

Of the Attainment of PerfeClion.

wrought upon by the inceffant Importu
nity of his poor Creatures : Woe were
to us, if the fioftnefs and the tendernefs
of the Divine Nature, did not infinitely
exceed the little refemblances of it in Man,
If in a word, God did not abound in
Goodnefs, Mercy, and Compaffion, more
eafily to be moved and excited than thofe
Human Paffions that bear fome Analogy to
them. Next to Converfation with God by
Prayer, the Converfation of good Men does.
wonderfully contribute to the building us
up in Faith and Virtue. How does the
Senfe and Experience of fuch as deferve
our efteem and affection, fettle and efta-
blifh our Judgment when they concur with
us ! How does their Knowledge enlighten
us, their Reafon Strengthen our Faith, and
their Example inflame us with Emulation !
A pious Friendship renders Religion it felf
more engaging : It fanCtifies our very Di
versions and Recreations, and makes them
minifter to Virtue ; it minds us when we
are forgetful, fupports and encourages us
when we faint and tire, reproves and cor
rects us when we give back, and recals us
into the right path when we go out of it.
This is, or this fhould be, the bufinefs of
Converfation , the end and advantage of
Friendship : We fhould be often talking to
gether of the things pf God, communica ting

Of the Attainment of Perfection. . lag
?/'/zg and laying open the ftate of our Souls,
our Fears, our Hopes, our Improvements
and Defects ; we fhould watch over one
another, comfort and fupport one another;
our Difcourfe fhould always minister new
warmth, or new Strength to our Holy
Faith and Love. But among all the means
of Grace, there is no one does fo much cor
roborate and nourifh the Soul of Man as the
Holy Eucharift. How many wife and im
partial Reflections does the Preparation for
it occafion? What unfeigned Humility,
and what a profound Awe of the Divine
Majeity, does a previous S elf-Examination
beget in us ? What a tender fenfie of the
Divine Love does the Contemplation ofthe
whole Myftery enkindle ? What Firmnefs
and Refolution do we derive from frelh
Vows and repeated Engagements ; and thefe
offer'd up with- fo much Solemnity ? And
how much, finally, is the Habit of Holi
nefs improved by that fpiritual Pleafure,
which the fenfible Affurances of Grace and
Salvation work in us, by that Awe and
Holy Fear which the whole Action leaves
behind on our Minds, and the Zeal, Vigi
lance, and CircumfipeCtion it obliges us to
for the time following ? Not to mention
here, how the Participation of this Holy
Sacrament obliges us to a moft folemn Ex
ercife of Repentance towards God , and
7 Faith

¦«»-» » - ¦ .——I.I  .-  —^
1 0.4 Of the Attainment of PerfeClion.
Faith in our Lord Jefus, of Brotherly
Love and Charity, and the Hope of Im
mortality and Glory. Here, in a word,
we prepare to meet God, as we would do
in Death and Judgment ; here we make
an open Profeffion of our Holy Faith, re
nounce the World and Flefh, all our finful
or vain defires ; devote our felves to the
Service of Jefus ; and learn to expect Hap
pinefs from nothing elfe,but theMerits and
the Imitation of his Crofis. So profound
is the Wifdom of this Institution, that it
evidently fpeaks God the Author of it, and
proclaims the too common neglect of it in
moft parts of this Nation, and inexcufable
Sin and Folly.
3. A Third end of Infirumental Duties
of Religion, is the raifing and keeping up
Holy and Devout Affections. I know not
why Paffion is fo commonly undervalued
and difparaged in Religion, unlefs they
who thus treat it, mean nothing by it, but
a Short liv'd and Superficial commotion of
the Mind, which leaves no print or relifh
behind it, and is prefently fucceeded by Sin
and Folly. Holy Paffion is the vigour and
Strength of the Soul ; 'tis the ftate and
frame of the Mind when it is thoroughly
moved and affected. And therefore to
form to one's felf Religion destitute of Paf
fion, is little better than p content one's felf

Of the Attainment of PerfeClion. 125
felf with one that is lazy, lukewarm, and
lifelefs. And though there be fome Tem
pers very unapt to be moved, yet 'tis hard
to imagine how even thefe can be wrought
up to a Refolution, or that Refolution be
fupportedand continued without their be
ing affected fo thoroughly, as to feel either
a real Paffion, or fomething very nearly
approaching one. 'Tis an excellent Frame
of Spirit, when the Soul is eafily elevated
and tranfiported into Holy Paffion; And I
find that all thofie Virtues, or rather ACts of
Virtue, which are deficrib'd to the Life,
and which are by all judg'd moft Perfect
and Lovely,, have inoft of Paffion in
them. HowWarm and Paffionate was the
Love of David for his God! What Flame,
vjhaifyehemence of Defire was he moved by,
when he cries but, Pfalm 42. 1,2. As the
hart pant eth after the water-brooks, fo pani-
eth my foul after thee, 0 God : my foul thirft-
ethfor.God, for the living God. What
awful Cbncuflions and Agitations of Spirit
did he feel, when he thus defcribes his
Fear, My flefh trembleth for fear of thee,
and I am afraid of thy judgments, Pfal. 119.
1 20. What afflictions Of Soul, what ten
dernefs of Heart do we meet with in the
Repentance of St. Peter, when he went forth
and wept bitterly J Of Mary Magdalen, or
whoever that Woman in Luke 7. was, when fhe

1 2 6 Of ' the Attainment of PerfeCTtdn.
fhe wafhed the feet of our Saviour with her tears,
and wiped them- with the hairs of her head !
And of the Royal Pfalmift when he watered
his couch with his tears, Pfal. 6. 6. Nor were
the Pleafures of Affurance lefs fenfible and
vehenient than the Sorrows of Repentance,
when the 'firft Chriftians rejoiced with joy un-
fipeakable, and h'opes full of glory.' Shall I
here add that Holy' Indignation againft Sin,
that vehement defire of making fome Re
paration for it, which is the effect of Godly
Sorrow, that Zjal and Fervency of Spirit
in the Service of God, :-Wriich is the higheft
Character of PerfeCtion'it felf ? Shall fcall
thefe Paffions ? I rhuff not ; foi. though
they have the heat'and agitation of Paffion,
they have in them the firmnefs and' fteadi-
nefs of an Habit. And I wifh with all my
Heart,that ail thofe other excellferit Affecti
ons of Soul, which I. before named, could
be rendred Natural and" Habitual.' " The
nearer we cPme to this, undoubtedly the
Perfectei: I doubt Mortality is incapable
ofany fuch height:. But the more frequent
as well as the mote vehement and' fervent'
fuch Affections are, the. hetter certainly;
for great is the Force and Virtue of Holy
Paffion ; the flame of Love refines our' Na
ture, and, purifies it froth all its Drofs ; the
Tears of a -Godly Sorrow extinguish all our
carnal arid worldly Lufts; and the Agitati ons

Of the Attainment of PerfeClion. lay
ons of Fear preferve the chaftity and puri
ty ofthe Soul. 'Tis plain then, That our
Religion ought to be animated by Holy
Paffions ; that the more frequent and natu
ral thefie grow, the more Perfect' we ate;
that being the moft excellent frame of Spi
rit, when we are moft apt to be fenfibly
and thoroughly affected by Divine Truths."
By .what Means we may attain to this, is:
now briefly to be confidered. 'Tis certain,
That great and important, wonderful and
glorious Truths, will not fail to affect u%
and that throughly, unlets Luft or Infide
lity have render'cl us 'Stupid and impene--
trable. And that Gofpel-T ruths art fuchf~
is-nodoubt at all; let the Conviction be-
full, the i Reprefentation. lively, and the
Truth will do its. work. 'Tis for want of ¦
fuch Circumstances and fuch fenfible Noti
ons, of an Object as may Strike the;Tmagi-i-
• nation^"7 for want .ofi clofe and particular-
Applications, wken^D&uirie Truths do not
move us.. This now. does not only call us
to the frequent. Meditation of the moft Aff
fecting Subjects, the Majefty and Omnipre-
fence of God; the Sufferings pf Chrift,"
Death and Judgment,, Heaven and Hell ;
butifc Shews alfo, haw to model and form
om Meditations^ that they prove not cold
and Sluggish. Let- the Object ¦'• of our
Thoughts- be defcribed by the; moft fenfible
Images

1  l a 8 Of the Attainment of PerfeClion.
Images or Refemblances,let it be clad with
the moft natural Circumstances, let it be
made as particular as it can, by fixing
its Eye upon us, and pointing its Motion
towards us ; but above all, and in the firft
place , let the Proof of it be clear and
ftrong. Prayer is an Exercife very apt to
move the Paffion: The Mind having difen-
gaged it felf from all Earthly and Bodily
AffeCtions,is prepared for the impreffion of
Truth and the Spirit of God; it draws
nearer into the Prefience of God, and the
fenfe of this Iheds an awful Reverence up
on it ; its has a clearer, calmer, and more
ferious View of Divine Things, than when
it is obfcured and disturbed by worldly Ob
jects. In a word, Meditation is in this Ex
ercife render'd more folemn and more parti
cular ; and when the Holy Fire is kindled
in the Soul, it dilates and diffufes it felf
more and more, till the Strength of Defire,
the vehemence of Holy Love tranfcend-
ing the weaknefs of this Mortal Nature,
we faint under the Paffions that we cannot
bear. The Lord's Supper is an Holy Rite,
wonderfully adapted to raife excellent Paf
fions : Here Chrift is, as it were fet forth
Crucified amongfl us ; we fee His Body • bro-
ken,and His Blood poured forth ; here with
a devout Joy we receive and embrace Him
by Faith and Love in thofe Symbols of His
Body

Of the Attainment of PerfeClion. 129
Body and Blood, and Pledges of His Love*
The Soul muft be very ill prepared, it muft
have very imperfect Notions of Sin and
Damnation, the Crofs of Chrift, Grace
and Salvation, which is not fenfible of a
Crowd of Holy Paffions fpringing up in it at
this Sacrament. Hymns and Pfalms have,
by I know not what Natural Magick, a pe*
culiar Force and Operation upon a pious
Mind. Divine Poetry has a noble elevati
on of Thoughts ; it does not devife and
counterfeit Paffions, but only vents thofe
which it feels ; and thefe are pure and
lovely, kindled from above. Therefore
are all its Characters natural, its Deficripti
ons lively,its Language moving and power
ful; and all is fo directly fuited to a Devout
Mind, that it prefiently enters, moves, and
actuates it, infpires and informs it with the
very Paffions it defcribes. And though all
Good Men are not equally mov'd in this
Duty, yet all, I believe, are more or lefis
moved. It was very much the bufinefis of
the Prophets, and all of Prophet ick Educa
tion ; our Lord and his Difciples practis'd
it frequently ; it was ever a great part of
Religious Joy, and one ofthe greateft Plea
fures of pious Retirement: And I with
from my Heart the efteem of it were re
vived in our days ; I perfuade my felf it
would add much to the Warmth and Plea-
K f«re

130 Of the Attainment of Perfection.
fure of Devotion ; it would contribute to
introduce Religion into our Families ; and
for ought I know, into our very Recreati
ons and Friendfhips. And this minds me,
that as I have under every foregoing Head
taken notice ofthe Advantages of Conver
fation, fol Should not forget it here. This
has a lively influence upon our Minds, and
always kindles in the Soul a gentle heat.
And did we but accuftom our felves to en
tertain one another with Difcourfe about
another World ; did we mingle the Praifles
of God with the Feafts and Joys of Life ;
did we retire to our Country Houfes to con
template the variety and riches of Divine
Wifdom andBounty in thofie natural Scenes
of Pleafure which the Country affords, and
did we now and then invite our Friends to
join with us in offering up Hallelujahs to
God on this account, what Brightnefs and
Serenity, what Calm and Pleafure, would
this diffuie through all our Souls, through
all our Days ! To this that I have faid
touching the exciting Holy Paffions, I will
only add one Obfervation, formed upon
thofe Words of the Apoftle, James 5. 13.
Is any among you afflicted ? let him pray. Is
any merry? let him fing P films. That
Religion mufi be accommodated to Nature,
and that devout Paffions will foon Shoot up,
when they are engrafted upon a Natural Stock.

Of the Attainment of PerfeClion. 1 3 1
Stock. With which I will join this other,
That fince we are moft affected by Such
Truths as are moft particular, circumstan
tiated, and fienfible, and therefore imprint
themfelves more eafily and deeply on our
Imagination ; for this Reafon I Should re
commend the Reading the Lives of Saints
and excellent Perfons, were they not gene
rally writ fo, that we have reafon to defire
fomewhat more ofthe Spirit of Piety in
the Learned, and more of Judgment in the
Pious, who have employed their Pens on
this Argument.
§. 4. The immediate Ends of Difcipline
are, the fubduing the Pride of the Heart,
and the reducing the Appetites of the Body.
By Difcipline, I here understand whatever
voluntary Rigours we impofe upon our
felves, or whatever voluntary Reftraints we
lay upon our allowed Enjoyments. And
when I fay that the Humiliation of the
Heart, and Subjection o£ the Body are the
immediate Ends of bow, I do not exclude
any other which may be involved in thefie,
or reflult from them. Now, of what Im
portance thefe two things are, I need not
Shew. For fince all Sin is diftinguifhsd in
Scripture into the filthinefs ofthe Spirit and
the Flefh, it is plain, that the Pride of the
Heart, and the Lufi of the Body, are the
K 2 two

3 1 Of the Attainment of PerfeClion.
two great Caufies of all Immorality and Un-
cleannefs. And therefore thefe are the two
great Ends which the Wife and Good have
ever had in their Eye in all their Acts of
Self-denial and Mortification. This is fuffi-
ciently attefted by the Example of David,
Pfalm 131. Lord, I am not high-minded, I
have no proud looks. I do not exercife my
felf in great matters, which are too high for
me : But I refrain my foul, and keep it low,
like as a child that is weaned from his mother ;
yea, my foul is even as a weaned child. And
from that other of St. Paul, 1 Cor. 9. 25,
16, 27. And every, one that firivelh for the
maftery, is temperate in all things : Now, they
do it to obtain a corruptible crown, but we an
incorruptible. I therefore fo run, not as un-
• certainly ; fo fight I, not as one that beateth
the air : But I keep under my body, and bring
it into fubjeCtion ; left that by any means
when I have preached to others, I my felf
fhould be a cafi-away. Whoever thus mor
tifies the Pride of tlie Heart, whoever thus
brings under the mdy, will foon find him
felf truly fet free, and Mafter of him
felf and Fortune : He will be able to
run the way of God's Commandments, and
to advance on fwiftly towards Perfection,
and the Pleafure and Happinefs that at
tends it. And

Of the Attainment of PerfeClion. 133

And to attain thefe bleffed Ends, I do
not think that we need enfnare our Souls in
the perpetual Bonds of Monaflick Vows ; I
do not think that we are to expofe our felves
by any Ridiculous or Fantaftick Obfervances:
There is, I fay, no need of this ; for we
may, as oft as we Shall fee fit, retrench
our Pleafures, abate of the Shew and Fi
gure of Life ; we may renounce our own
Wills to comply with theirs who cannot fo
well pretend either to Authority or Difcre-
tion : And if thefe things cannot be done in
fome circumstances , without becoming
Fools for Chrift ; that is , ^without that
Tamenefs, that Condeficenfion, that Dimi
nution of our felves which will never com
port with the Humors and the Fafhions of
the World ; here is Still the more room for
Mortification,and for a nearer and more emi
nent Imitation of the Bleffed Jefus : Pro?
vided Still we decline all Affectation of Sin
gularity ; and when we practife any extra
ordinary Inftance of Self -denial, we be ever
abletojuftifyit to Religious and Judicious
Perfons, by the Propofal of fome excellent
End. Fafting indeed is plainly prefcribed
in Scripture ; and though the Obligation to
it, with refpect to its Frequency and Mea
fure, be not the fame on all, yet all fhould
fome time or other practife it, as far as the
Rules pf Chriftian Prudence will permit,
K 3 And

Of the Attainment of PerfeClion.
And I have often thought, that Fafting
fhould generally confift, rather in Abfti,
nence from pleafing Meats, than from all ;
not the Food which nourifhes our Strength,
but that which gratifies the Palate, mini-
String moft directly to Wantonnefis and
Luxury. For the better regulating of Voluntary
Difcipline, I propofe by way of Advice
Three Things, i. I do not think it beft
to bring our felves under any perpetual and
unalterable Ties in any Inftance of Self-
denial: There isa Virtue in Enjoying the
World, as well as in Renouncing it; and
'tis as great an Excellence of Religion to
know how to abound, as how to fiuffer want.
Nay, what is more, all voluntary Aufteri-
ties are in order to give us a Power and Do
minion over our felves in the general courfe
of a profperous Life. And laftly, I very
much doubt, when once a Man has long
and constantly accuftomed himfelf to any
Rigor, whether it continue to have much
of Mortification in" it, or whether it fo ef
fectually tend to promote our Spiritual Li
berty, as it would if we did return to it but
now and then, as we Saw occafion. 2. We
muft not multiply unneceffary Severities;
and that no Man may think more needful
than really are, I obferve here, That as
there are very few who have not in their
¦* Nature

Of the Attainment of PerfeClion. 1 3 5
Nature very confiderable Infirmities, fo are
there as few who have not in their Fortune
very confiderable Inconveniencies : And if
they would apply themfelves to theMafter-
ing of both thefe as they ought, they would
Stand in lefis need of the Difcipline of Ar
bitrary Aufterities. There are many things
too trifling to be taken notice of, which yet
do prove fufficient to difturb the quiet of
moft, and betray them to many Paffions
and Indecencies : Nay, the Weakneffes of
good men are fometimes fed by Temptati
ons of very little moment. Now to fur-
mount thefe Temptations, and to frame and
accommodate the Mind to heap the little
Shocks and juftles which we daily meet
with, without any Difcompofiure or Difi-
pleafure, is a matter of great ufe to the
Tranquility of Life, and the Maturity of
Virtue. To be able to bear the Pride of
one, and the Stupidity of another; one
while to encounter Rudenefs, another
while Neglect, without being moved by
either ; to flubmit to Noife, Difbrder, and
the Distraction of many little Affairs,when
one is naturally a Lover of Quietnefs and
Order, or when the Mind is intent upon
things of Importance ; in one word, to di-
geft the perpetual difappointments which
we meet with, both in Bufinefis and Plea
fure, and in all the little ProjeCts, which
K 4 not

36 Of the Attainment of PerfeClion.
not the Elegant and Ingenious only, but
People of all Stations and all Capacities
purfue ; to fiuffer all the Humours and Fol
lies, the Errors, Artifices, Indecencies,
and Faults "of thofe we have to do with,
with that Temper we ought, that is,
with a Calmnefs which proceeds not from
an unconcernment for the good of others,
but a juft Dominion over our own Spirits ;
This is a great Height ; and to train our
felves up to it daily with much Patience,
Vigilance, and Application of Mind, is the
beft Difcipline : Though I do not mean here
by to exclude all voluntary Impofitions ;
for in order to Mafter the Evils which we
cannot avoid, it may be of good ufe now
and then to form the Mind by voluntary
Trials and Difficulties of our own chufing.
3. Laftly, we muft ever have a care not
to lofe the Subflance for the Shadow, not
to reft in the Means, and neglect the End ;
,being much taken up in Difcipline without
ErodUcing any Fruits of it. For this is ta-
ing much pains to little purpofe ; travel
ling much without making any Progrefs.
But much more muft we take care in the
faext place, that the Difcipline we put our
felves upon, do not produce any ill Fruit.
To which end, we muft carefully obferve
fhreethings. i.That we keep to that Mo
deration which Spiritual Prudence requires ;
nei=

Of the Attainment of Perfection. 137
 :  ,  r— J.
neither expofingnor entangling our Selves,
nor difcouraging others by Exceffes and
Extravagancies. 2. That our Self-denial
never betray us into Pride or Vnchariu-
blenefs ; for if it tempt us to over-rate our
felves, and defpife others, this is a flat Con
tradiction to one of the main Ends of Chri
ftian Difcipline, which is, the Humiliation
of the Heart. 3. That we ever preferve,
nay, increafe the Sweetnefs and Gentlenefs
of our Minds ; for whatever makes us
fower and morofe,or peevifhand unfocia-
ble, makes us certainly fo much worfe :
And inftead of begettirig in us nearer Re-
femblances of the Divine Nature, gives
us a very ftrong tincture of a Divelifh one.
Athanafius therefore in the Life of Anthony
the Hermite obferves, amongft other his
great Virtues, That after Thirty Years
fpent in a Strange^ kind of retired, and
folitary Life , iy $ &J>s Mj?9<P^ ^Rf
yfyav tyjcfj&f)©', &.ytA0V %** ri *&&>, aMoc £
%&&&<; mv, vi) ttoAi77kc?. He did not appear to
his Friends with a Sullen or favage, but
with an obliging fociable Air .- And there is
indeed but little reafon, why the Look
fhould be lowring and contracted, when
the Heart is filled with Joy and Charity,
Goodnefs, and Pleafure. A Serene open
Countenance, ' and a chearful grave De
partment j does beft fuit the Tranqui-

138 Of the Attainment of PerfeClion.
lity, Purity, and Dignity of a Chriftian
Mind. §. 5. Laftly, Some kinds of Life are bet
ter fuited and accommodated to the great
Ends of Religion and Virtue than others.
I fhall not here enter into an Examination
ofthe Advantages or Difadvantages there
are in the feveral kinds of Lifle with refer
ence to Religion. The fettling this and
feveral other things relating to it, was one
main defign of my laft Book. All therefore
that I have here to do, is but to make one
plain Inference from all that has been ad
vanced in this Chapter. If Perfection and
Happinefs cannot be obtained without a fre
quent and ferious Application of our felves
to theMeans here infifted on ; then 'tis plain,
that we ought to caft our Lives, if we can,
into fuch a Method that we may be in a ca
pacity to do this. To fpeak more particularly
and clofely ; fince Meditation, Prayer, and
HolyConverfation,are fo neceffary to quicken
the Confidence, excite our Paffions, and for
tify our Refolutions, it is evident that it is
as neceffary fo to model and form our lives,
that we may have time enough to beftow
on thefe. For they, whofe Minds and
Time are taken up by the World,have very
little leifiure for things of this nature, and
are very little difpos'd to them, and as ill
qua-

Of the Attainment of PerfeClion. 139
qualified for them. As to Converfation, as
the World goes now, 'tis not to be expect
ed that it fhould have in it any relifh of
Piety, unlefs between fuch as have entred
into a clofe and ftrict Friendfhip. But the
Worldly Man is a Stranger to true Friend
fhip ; 'tis too facred,too delicate a thing for
a Mind devoted to the World, to be capa
ble of. A regard to Intereft, to fome out
ward Forms and Decencies ; the gratifica
tion of fome natural Inclination, the ne-
ceffity of fome kind of Diverfion and En
joyment, may invite him to more Famili
arity with fome, than others. But 'tis hard
to believe,that there fhould be any thing in
fuch Combinations, of that which is the very
Life and Soul of Friendfhip, a Sincere and
undefigning Paffion, increafed by mutual
Confidences and Obligations, and fupport-
ed and ftrengthen'd by Virtue, and Ho
nour. As to Prayer, Men of bufinefis do, I
doubt, oftnerread or fay Prayer s,than Pray ;
for 'tis very hard to imagine that a Soul
that grovels perpetually here upon Earth,
that is inceffantly Sollicitous about the
things of this World,andthat enters abrupt
ly upon thisDuty without any Preparation,
fhould immediately takeFire,be filled with
Heavenly Vigor, and be tranfiported with
earneft and impatient defire of Grace and
Glory. Ah ! Hpw hard is it for him who
Hungers

1 40 Of the Attainment of PerfeClion.
Hungers and Thirfts perpetually after the
profits of this World, to hunger and thirft
after righteoufnefis too 1 If fuch Minds as
thefie retain the Belief of a Providence.
fome awe of God, and fome degree of
Gratitude towards him, 'tis as much as may
reafonably be expected from them : Ana
may this avail them as far as it can ! Laftly,
as to Meditation, how can it be imagined
that fuch whofe Minds and Bodies are fa
tigued and haraffed by Worldly Bufinefis^
fhould be much inclined to it, or well pre
pared for it ? How fhould thefe Men form
any Notion of a perfect and exalted Vir-
tue,of devout and Heavenly Paffion? What
Conceptions can they have of the ;Power
and Joy of the Holy Ghoft, of Poverty, of
Spirit, or Purity of Heart, or the difrufi-,
ori ofthe Love of God in our Souls ? What
Ideas can they entertain of an Heaven, or
of Angelical Pleafure and Beatitude? In a
word, the Religion of Men intent upon this
World, when they pretend to any, which
too often they do not, confifts efpecially in
two things, In Abflaining from Wickednefls,
and doing the Works of their Civil Calling ;
and how far they may be fenfible of higher
Obligations, I determine not. Good God!
What a Mercy it is to thefe poor Creatures,
that 'tis the fafhion of their Country, as
well as a Precept of our Religion, to De
dicate

c™-  ' ¦ 
Of the Attainment of PerfeClion. 1 4 1
dicate one Day in fleven to the Service of
God and their Souls ! But have I not of
ten taught, that Purity of Intention Con
verts the Works cf a flecular Calling in
to the Works of God ? I have fo, 'tis
univerfally taught, 'tis the Doctrine ofthe
Gofpel ; and therefore I Shall never retract
it; but ah! How hard a thing is it for a
Worldly Man to maintain this Purity of In
tention ! How hard a thing is it for a Mind
eaten up by the Love and Cares of this
World to do all to the Honour Of God !
Though therefore I cannot retract this Do
ctrine, yet the longer I live, the more rea
fon do I fee, for qualifying and guar ding it
with this Caution : Let no man that defires
to be Saved, much lefs that defires to be
Perfect, take Sanctuary in Purity of In
tention, while he fuffers the Works of his
Secular Calling to ingrofs his Soul, and in*
tirely ufiurp his Time. If Secular Works
exclude and thruft out of doors fuch as
are properly Religious, it will not be eafy
to conceive, how the Power of Godlinefs
fhould be maintained, how any wife
Thoughts, or Heavenly Defires Should be
preferved in fuch men ; or how,finally thofe
who have utterly given up themfelves to
the wifdom of this World, Should retain any
true value for thofe Maxims of the Gofpel,
wherein confifts the true Wifdom that is
from

142 Of the Attainment of PerfeClion.
from above. All that I have faid againft a
Life of 'Bufinefis may, with equal or greater
force, be urged againft a Life of Pleafure ;
I mean, that which they call Innocent Plea
fure : The one and the other entangle and
enfhare the Mind ; the one and the other
leave in it a peculiar relifh, which conti
nues long after the hurry both of Pleafure
and Bufinefis is over. But all this while, I
would not have what I have faid to -be ex
tended further than I defign it, to raifefcru-
pies in Virtuous and Good Men, inftead of
reforming the too eager Applications ofthe
Earthy to the things of this World.
CHAP. VII.
Ofthe Motives t oP erf ection. Sever at Motives
fium'd up infhort, and that Great one, of ha
ving the other Life in our View,infifled upon.
INnumerable are the Motives to Perfe
ction, which offer themfelves to any
one that reflects ferioufly on this Argu
ment. An hearty endeavour after Perfe-
Ctionis the beft proof of fincerity ; the near-
eft approach to Perfection, is the neareft
approach to the utmoft fecurity this Life
is capable of. Great is the beauty and
lovelinefs of an exalted Virtue, great the
Honour and Authority of it ; and a very
happy influence it has even upon our
Tern-

Ofthe Attainment of PerfeClion. 143
Temporal Affairs : And to this may be ad
ded, the Peace and Tranquility of a wife
Mind, fanctified Affections, and a regular
Life. Befides, the Love of God is bound-
lefs, and the Love of Jefus is fo too ; and
therefore demand not a lazy, feeble, or un-
Sleddy Virtue, but a ftrong and vigorous
one, a warm and active ; Such as a true
Faith, great Hopes, and a paffionate Love
do naturally excite us to. To all this I
might add, that the Spirit of God is al
ways preffing on and advancing, defirous
to communicate himfelf to us more and
more plentifully, if we be not backward
or negligent our felves. But thefie and ma
ny other Enforcements to the Duty of Per
fection, fhould I enlarge on them, would
fwell this Treatife to an intolerable bulk.
Nor indeed is it neceffary ; for the 4th
Chapter, where I Treat ofthe Fruits of Per
fection, does contain fuch Motives to it, as
are fufficient to exci te in any one that reads
them, a moft Vehement defire and thirft
after it. Here therefore all that I think~|
fit to do, is, to put my Reader in mind
of another Life : In the Glories and Plea
fures of which, I need not prove that the
Perfect Man will have the greateft Share.
This is a Motive that muft never be out of
the thoughts ofthe Man that will be Per
fect ; and that for three Reafons, which I
will but juft mention. 1 . With-

144 Of the Attainment of PerfeClion.
i. Without another Life, we can never
form any true Notion of a Perfect Virtues
Sociable and Civil Virtues may be Support
ed by Temporal Motives, and fram'd and
model'd by Worldly Conveniences ; but a
Divine Virtue muft be built upon a Di
vine Life, upon a Heavenly Kingdom.
The reafon of this Affertion is plain ; the
Means muft always bear Proportion to the
End ; where therefore the end is an Imper-<
fed Temporal Good, there needs no more
than imperfect unfinifhed Virtue to attain it ;
but where theEnd isHeavenly and Immor
tal, the Virtue ought to bef'o too. Were
[there no other Life,the Standard and Mea
fure of the Good or Evil to be found in
Actions, would be their fubferviency to
the temporal Good or Evil of this World ;
and by a neceffary confequence, it would
be impoffible to prove any higher degrees
of Poverty of Spirit, Purity of Heart,
Charity, and the like, to be truly Virtue,
than what we could prove truly neceffary
to procure theGood,or guard us againft the
Evil of this Life : And if fo, 'tis eafy to con
clude what mian and beggarly kind of Vir
tues would be produc'd from this ground.
2. Without another Life, all other Mo
tives to Perfection will be in fufficient. For
though, generally fipeaking, fuch is the
Contrivance of Human Nature, that nei
ther

Of the Attainment of PerfeClion. 145
ther the common Good of Civil Society, nor
the more particular Good of private Men,
can be provided for, or fecured, without
the practice of fociable and political Vir
tues; yet 'tis certain, that not only in
many extraordinary Cafes there would be
no Reward at all for Virtue, if there were
not one referved for it in another World ;
but alfo in moft Cafes, if there were not a
future Pleafure,thatdid infinitely outweigh
the Enjoyments of this Life, Men would
fee no Obligation to Perfection. For what
fhould raife them above the love of this
World, if there were no, other? Or above
the love of the Body, if when they died
they fhould be no more for ever ? And cer
tainly our Minds would never be able to
foar very high, nor fhould we ever arrive
at any Excellence or Perfection in any Acti
on, if we were always under the influence
ofthe Love ofthe World, and the Body.
3. A Life to come is alone a fufficient
Motive to Perfection. Who will refufe to
endure hardfbip as a good foldier of Chrift Je
fus, who firmly believes that He is now a
Spectator, and will very fuddenly come to
be a Judge and Rewarder of his Sufferings?
How natural is it to run with patience the
race that is fet before us, to him who has
an Eternal Joy, an Eternal Crown alway
in his Eye? And if a Life to come can
]_, make

146 Of the Attainment of PerfeClion'.

make a Man rejoice even in fuffering Evil,
how much more in doing Good? If it ena
ble him to Conquer in the day of the
Church's Trial and Affliction, how much
more will it enable him to abound in all
Virtues in the day of its Peace and Pro-
fperity ? How freely will a Man give to
the diftreffed Members of Chrift, who be
lieves that he fees Chrift himfelf ftanding
by, and receiving it as it were by their
Hands, and placing it to his own account,
to be repaid a thoufandfold in the great
day of the Lord ? How eafily will a Man
allay the Storms of Paffion, and caft away
the weapon of Revenge and Anger, with
Indignation againft himfelf, if his Faith do
but prefent him often with a view of that
Canaan, which the meek in heart fhall inherit
for ever ? How importunately will a Man
pray for the Pardon of Sin, whofe Senfe,
whofe Soul, whofe Imagination is ftruck
with a dread of being for ever divided
from God, and excluded from the Joys and
Virtues of the Bleffed? How fervently
will a Man pray for the Spirit of God,
for the Increaie of Grace, whofe Thoughts
are daily fwallowed up with the Contem
plation of an Eternity ; and whofe Mind
is as fully poSfefs'd ofthe Certainty.and the
Glory of another World, as of the Empti-
nefis and Vanity of this ? , How natural, finally,

Of the Attainment of PerfeClion. 147
finally, will it be to be poor in Spirit,
and to delight in all the Offices of an
unfeigned Humility, to that Man who
has the Image of Jefus wafhing the feet
of his Difciples , and a little after Afi-
cending up into Heaven, alway before
him ?
But I know it will be here Objected, We
difcern not this Efficacy you attribute to
this Motive. The Doctrine of another Life
is the great Article of the Chriftian Faith,
and it is every where Preached throughout
Chrifiendom ; and yet Men generally fieem
to have as much fondnefs for this World,as
they could were there no other .- They pra
ctife no Virtues but fuch as are Profitable
and Fafhionable, or none any further than
they are fo. To this I anfiwer, Though
most act thus, there are many, I hope very
many, who do otherwife ; and that all in
general do not, proceeds from want, either
of due Confider ation, or firm Belief of this
Doctrine of another Life. Firft, From
not Confider ing it as we fhould. 'Tis the
greateft difadvantage of the Objects of
Faith, compared with thofe of Senfe, that
they are distant and invifible. He there
fore that will be PerfeCt, that will derive
any Strength and Virtue from this Motive,
muft fupply this diftance by devout and
daily Contemplation ; he muft fetch the re-
L 2 mote

1 48 Of the Attainment of PerfeClion.

mote Objects of Faith home to him ; he
muft render them, as it were, prefent ; he
muft fee and feel them by the ftrength of
Faith, and the force of Meditation ; which
if he do, then will his Faith certainly
prove a vital and victorious Principle; then
will no Pleafure in this World be able to
combat the affured Hopes of an Heaven,
nor any worldly Evil or Difficulty fiuftained
for Virtue, be able to confront the Terrors
of an Hell. A Second Reafon why this
Motive doth not operate as it fhould, is
want of Faith. We doubt, we waver,
we Stagger, or take things upon truft ;
affenting very Slightly and Superficially to
the Doctrine of another Life, and looking
upon good works rather as not injurious to
this World than ferviceable to a better :
And then 'tis no more wonder that the un
believing Chriftian does not enter into Per
fection and Reft, than that the unbelieving
Jew did not : 'Tis no more wonder if the
word of Life do not profit the Chriftian
when not believed by him, than if it do not
profit a Pagan who has never heard of it.
And what is here faid of Infidelity, is in its
meafure and proportion true when applied
to a weak and imperfect Faith. He there
fore that will be PerfeCt muft daily pray,
Lord, I believe ; help thou mine unbelief.
He muft daily Confider the Grounds on
which

Of the Attainment of PerfeClion. 149
which the Faith and Hope of a Chriftian
ftand ; the exprefs Declarations ofthe Di
vine Will concerning the future Immorta
lity and Glory of the Children of God ;
the demonftration of this contained 111
the Refurrection of Jefus from the Dead,
and his Afcenfion, and Seflion at the
Right Hand of God : And to this he may
add , the Love of God, the Merits of
Jefus, and the State and Fortune of Virtue
in this World. From all which one may
be able to infer the undoubted Certainty of
another World. The Summ of all amounts
to this ; whoever will be Perfect, muft
daily, I Should, I think, have faid, almoft
hourly ponder the Bleffednefs that attends
Perfection in another Life ; he muft ponder
it ferioufly, that he may be throughly per-
fuaded of it ; he muft ponder it often, that
the Notions of it may be frefh a n<i lively
in his Soul.

S V:C

150 Illumination What ,

SECT. II.
Of the feveral Parts of Perfection, Illumi
nation, Liberty, and Zeal.
WHAT the feveral Parts of Reli
gious Perfection are, will be eafily
difcerned by a very flight Reflection, either
on the Nature of Man, or the general No
tion of Perfection already laid down. If
we confider Man, whofe PerfieCtion I am
treating of, as itis plain that he is made up
of Soul and Body, fo 'tis as plain that Mo
ral Perfection relates to the Soul, as the
chief Subject of it, and to the Body no
otherwife than as the Inftrument of that
Righteoufnefis which is planted in the Souf
Now in the Soul of Man we find thefe
three things; Vnderflanding, Will, and
Affections : In the Improvement and Ac7
complifliment of which, Human PerfieCtion
muft confequently confift. And if we
enquire wherein this Improvement or Ac
complishment lies, 'tis a Truth fo obvious
that it will not need any proof, that Illumi
nation is the Perfection of the Vnderflanding,
Liberty pf the Will, and Zjal of the Affe
ctions. If, in the next place, we reflect
upon the Defcription I have before given
of Perfection, nothing is rnore evident,than that

and hoiso Attained. i 5
that to constitute a firm Habit of Righte
oufnefis, three things are neceffary : 1 . The
knowledge of our Duty, and our Obliga-
' tions to it. 2. The Subduing our Lufis and
Paffions, that we may be enabled to per
form it. Laftly, not only a free, but warm
and vigorous Profecution of it. In the
firft of thefe confifts Illumination; in the
fiecond, Liberty ; and in the third, Z^al.
Upon the whole then 'tis evident, both
from the Nature of Perfection, and of Man,
that I am now to treat in order of thefe
three things, Illumination, Liberty, and Z^al,
as fo many Effential Parts of Religious
Perfection. Nor muft I flop here, but muft
to thofe three unavoidably add Humility:
For whether we confider the Sins ofthe
PerfeCt Man's paft Life, or the Slips and
defects of his beft State; or whether we
confider Man's continual dependence upon
God in all refpects, but efpecially in re
ference to the Beginning, Progrefs, and
Confummation of his Perfection; or whe
ther, Laftly, we confider theficantinefis and
deficiency, not only of this or that Man's
Perfection in particular , but of Human
Perfection in general, we cannot but con
clude, that nothing can become Mortal
Man (even though all the Excellence
Human Nature is capable of were uni
ted in one ) better than Humility. Hu-
L 4 mility

3* ¦
152 Illumination What,
mility therefore muft begin and compleat
Religious Perfection; it muft accompa
ny the Chriftian in every Stage of his
fpiritual Progrefs ; it muft Crown all his '
Actions, and add that Beauty and Ex
cellence, that Grace and Luflre to all
his other Virtues , that is wholly ne
ceffary to- render them acceptable tq
God. The general Notion of Perfection be
ing thus refolved into its Parts, 'tis
plain I am now to Difcourfe of each of
thefe. And what I have to fay on each,
ought according to the ftrict Rules of
Method, to be comprized within the fame
Chapter: But to confult the eafie and be
nefit of my Reader, I Shall flight this
Nicety, and distribute my Thoughts into
as many Chapters as I Shall judge moft con»
yenient for the eafie and Support of the
Memor y,

C H A Fj

and how Attained. 153

CHAP. I.
Of Illumination. I. T^ difiinguifhing Cha
racters of Illuminating Truths. 1 . They
Purify us. 2. They N our iff j and Streng
then us. 3. They delight us. 4. They pro
cure us a glorious Reward. II. The nature
of Illuminating Kjiowledge. 1 . It muft be
deeply rooted. 2, It muft be diftinCt and
clear. 3. It muft be thoroughly concocted.
§. 1. X "XT Hat it is. It happens in the
\\ point of Illumination, as it
does in that of Happinefs : All Men at firft
hearing, form in general an agreeable and
plealing Notion of it ; all Men admire
and love it ; but few have any distinct
and true Understanding of thofe things
which 'tis made up of. All Men con
ceive Illumination to be a ftate of Light
and Kjiowledge, as they do Happinefs to be
a State of Pleafure ; But are as little a-
greed in particular, wherein confifts the
Light or Knowledge which makes the one,
as wherein confifts the Pleafure that makes
the other. The Lufi and Paffion of fome,
the Superftition and Prejudice of others ;
fCuriofity and Confidence, Weaknefis and
Defign?Enthufiafm and Faney,embroi J and
- perplex

154 Illumination IVhat^
perplex all things. However, every ho-
neft Man hath a Clue by which he may
efcape out of this Labyrinth. The Scripture
Shines with bright and gracious Beams
throughout all this Darknefs : And if we
will attend to it, we cannot wander into
any dangerous miftake. This defcribes the
ftate of Illumination very plainly to us: cal
ling it fometimes Wifdom, Sometimes Know
ledge and Vnderflanding; fometimes Faith,
fometimes the Spirit of Wifdom and Reve
lation. Next, it acquaints us with the De-
fign and End of it ; namely, to convert us
from the power of Satan to the fervice cf the
living God, to Purify and Sanctify us, to
enable us to approve the holy, acceptable, and
perfect will of God, and in one word, to
make us wife unto falvation. Nay, it pro
ceeds further, and points out to us parti
cularly the Truths in the Knowledge of
which Illumination confifts. Thus the Old
Teftament reckons Wifdom to be, fometimes
the Knowledge of God, fometimes the Know
ledge of his Law, fometimes the Vnderfland
ing of Proverbs and Parables ; thefe con
taining as it were the Soul of Moral In
struction, and wrapping up in few and
lively Words, whatever the Experience of
the Aged, or the obfervation of Men of
the moft piercing Judgment, thought beft
deferved to be transmitted to Posterity. But

"" "•  l ¦„ a. . i . . -x  :  J im»i— — p^^pm i ,| i —¦¦«¦!¦ ;i«pi|»t.»iiuiBwiWBBW|Hg
aw<i /ww Attained. 155
***" ^— —^— ^—^— ^^™— '¦mn ' ¦ > 1 , .i 1 ¦ . . ¦¦¦»Il.— ¦¦¦— mf^mp^w^gi
But all this amounts to the fame thing, and
all the Deficriptions of Wifdom in the Old
Teftament may be fumm'd up into that one,
Job 28. 28. Behold, the fear of the Lord,
that is wifdom, and to depart from evil is
under flanding. The New Teftament tells
us, This is life eternal, to know thee the
only true God, and Jefus Chrift whom thou
haft fient : That Chrift is the way, the truth
and the life : That in him are hid all the trea-
fiures of Wifdom and knowledge : That true
Understanding confifts in knowing, the will of
God ; which will is our fanctification. And
when St. Paul understands by Wifdom, as
Sometimes he does, the penetrating into
the Spirit and Myftery, the Depths and
Receffes ofthe Old Teftament, and difcover-
ing the great Defign of Man's Redemption,
carried on through all the Ages of the
World, and thro' a wife variety of Difi-
penfiations, this alters not the Notion qf
Illumination : For this does not point out
to us any new or different Truths ; but
only regards one peculiar way of explain
ing, or eftablifhing and confirming the
great Chriftian Doctrines. To conclude,
We may eafily learn what fort of Kjiowledge
the Spirit of God recommends to us above
all other , from thofe Petitions which
St. Paul puts up for the Ephefians and Co-
loffians, For the Former he Prays thus ;
That

%

156 Illumination JVhat^
That the God of our Lord Jefus Chrift, the
father of glory, may give unto you the fpirit
of wifdom and revelation in the knowledge
of him ; the eyes of your underftanding be
ing enlightned, that ye may know what is
the hope of his calling, and what the riches of
the glory of his inheritance in the faints, and
what is the exceeding greatnefs of his power
to us-ward who believe, according to the work
ing of his mighty power, which he wrought in
Chrift, when he raified him from the dead,
and Jet him at his own right hand in the hea
venly places, &c. Eph, j. 17, 18, 19,20.
For the Latter thus : That ye might be filled
with the knowledge of his will, in all wifdom
and fpiritual underftanding ; That ye might
walk worthy of the Lord unto all pleafing, be
ing fruitful in every good work, and increaX
fing in the knowledge of God, &c. Col. 1.
9, 10. If from thefe and the like Texts
we form a general Idea of Illumination, it
will be this: Illumination is a State of Kjiow
ledge, confifting in the abolishing or relin
quishing thofe Errors, which deprave and
pervert our Affections, and undermine and
Supplant the Empire and Authority of
Reafon ; and in entertaining and embra
cing thofie Truths, which purify the one,
and reftore and eftablifh the other: AH
this in order to entitle us to the Favour of
God, and a bjeffed Eternity. I might
content

and ho'w Attained. i 5 7
content my felf with this general Delinea
tion of Illumination. But becaufe this is
a Subject from which we cannot but reap
lb much Pleafure and Advantage, as will
abundantly requite whatever Labour can
be beftowed upon it ; I will proceed to a
fuller difcovery of it, if I can.
Illumination then being a State of Know
ledge, the Object of this Know^e^ being
Truth, 'tis plain, that in order to form a
juft and diftinct Notion of Illumination, it
will be neceffary to inquire into two things :
Firft, What kind of Truths ; and Next,
what kind of Kno,v^e^ge of thefe Truths,
conftitutes Illumination.
1. Of the Truths which Illuminate: We
have many noble Characters in the Old
Teftament and the New, which diftinguifh
thefe from Truths of an inferior Nature :
All which are, I think, compriz'd by So
lomon in very few words; Prov. 24. 13,
14. My J on, faith he, eat thou honey, becaufe
it is good; and the honey-comb, which is fweet
to thy tafle ; fo fhall the knowledge of wifdom
he unto thy foul, when thou haft found it ¦;
then there fhall be a reward, and thy expecta
tion fhall not be cut off. Solomon here, as is
very ufual with infpired Writers, does com
pare Spiritual with Corporeal Things, or
illustrates the one by the other. He teljs us,
that

158 Illumination What ,
that what Honey is to the Body, that Wif
dom is to the Soul : And recommending
the Former from two incomparable Proper
ties, its Miniftring to Health and Pleafure,
he recommends the Latter from Advanta
ges, which bear indeed fome Refemblance ;
but areas much Superior to thefe^ as the
Soul is . to the Body. My fon eat thou ho
ney, becaufe it is good; i.e. becaufe it both
cleanfes and purges all noxious Humours,
and nourifhes and ftrengthens the Body :
And the honey comb, becaufe it is fweet to the
tafte ; which is the fiecond Excellence, of this
fort of Food , namely , its Pleafantnefs ;
and properly urged to invite the Eater;
Then proceeding to compleat theCompa-
rifion, he adds, So fhall the knowledge of wif
dom be. to thy foul, when thou haft, found it ;
i. e. it fhall Minister to the Purification,
Strength, and Delight of thy Soul. But
this is not all: Though the Parallel can
be extended no further between Honey and
Wifdom ; yet he does not think fit for that
reafon to omit one of the greateft Excellen
cies of Wifdom : And therefore he adds,
Then there ffjall be a reward, and thy expecta
tion fhall not be cut off. Wifdom does not
only f erf eel and entertain our Minds, ; but
alfo it gives us a Title to thofe Rewards,
for the enjoyment of which it prepares and
fits us. Here then we have from Solomon and

'- '} !

and hoist) Attained. 159
*
the true Properties of true Wifdom : By
thefe we may pronounce fafely of all the
different kinds of Knowledge ; diftinguifh-
ing the precious from the vile, and fixing
the true Eftimate of Each. If there be any
fort of Truths, whofe Kjiowledge does not
promote, but obftrutt' thefie great Ends,
thefe we are to depife and Slight, to fhun
and hate. But if there be any Knorvledge,
that does neither oppofe or hinder, nor yet
contribute to thefie Ends, unlets acciden
tally, and very remotely ; for this we may
have fome, but no very great regard or
efteerri. But whatever 'Kjiowledge that be
which is attended by thefe Fruits, this is
that which we are to flearch for as flor hidden
treafure ; This is that which, when we
have found it, we are to value above the
Gold of Ophir, the Topaz and the Carbun
cle, and all precious Stones. The distinguish
ing Characters then of Illuminating Truths
are four ••
1. They Purify us.
2. They Nourifh and Strengthen us;
' 3. They Entertain and Delight us.
4. They procure us a glorious Reward.
1. They Purify us. This is a Property
which the Royal Pfalmift frequently attri
butes to the Word of God, that it is pure and

1 60 Illumination JVhat^
and clean, Pfal. 119. and elfiewhere. And
the New Teftatnent frequently afcribes to
Faith and Hope, that they purify the Heart,
1 Job. 3. 3. ^c?j- 15. And this Sure is the
firft thing neceffary to the Perfecting the
Soul of Man. 'Tis with the Soul, as with
the Body ; it muft be firft clean fed from
hurtful Humours, before it can be fed and
nourifhed ; purged of its Errors and Vices,
ere it can be enriched with Divine Virtues,
and attain that Liberty and Strength,
wherein confifts the true Greatnefs and
Excellence ofthe Mind of Man. The firft
Step towards the Perfection of Virtue, is the
relinquiflnng our Vice ; for we muft ceafe
to do evil, ere we can learn to do good : And
the firft Step towards the Perfection of
Wifdom, is the difpelling thofe Errors, which
deceive and miflead the Mind, and pervert
Life. What thefe were in the Jew and
Gentile, and what they are at this day in
us, it is eafy enough to difcern. The Mind
of Man, as far as I can obferve, is natu
rally prone to Religious Worfhip. Not on
ly the confideration of the wonderful Me-
chanifm and Contrivance ofthe World,ahd
of Events, Strange, fudden, and unaccount-'
able ; but alfo the Confidence of his own
Impotence and Obhoxioufnefs, inclining him
to the Belief, and prompting him to feek
the Patronage of an Invifible AU-fufficient Powen

and hoisu Attained. 1 6 1
Power. In the next place, the Mind of
Man is ever prone to propofe to him fome
great, fome fovereign Good ; in which he
may acquiefice, and by which he may fe-
cure himfelfi, as well as he can, againft the
Indigence and Poverty of his Nature, and
the Changes and Re volutions,theDi falters
and the Miferies, to which this Mortal
State is expofied. Thefie are two things
pf that Importance, that no man can err
in them, but the Error muft prove fatal
t,o his Repofie. He that fiets up to himfielf
for his ultimate End, an empty and uncer
tain Good, inftead of a Solid and Eternal
one, muft needs be as miferably deluded
and difiappointed, as he muft, who fiets up
to himfelf a falfe God inftead ofthe true; or
goes about to endear and recommend him
felf to the true, by a falfe and fuperfi 'it i-
ous Worfhip. Now in thefe points the
Jew and Gentile were miferably, though
not equally mistaken. The Gentile worship
ped Devils, inftead of God : Their Myfte-
ries were either fenfual or cruel ; their Re
ligion did oftner encourage Sin than. Virtue.
And as to their fovereign Goo^theirHearts
were fet upon this World, upon the Pomp
and Pleafure, upon the Eafie and Honour
of it ; and they had either none, or very
dark and uncertain Profpects beyond the
Grave .- All beyond it was an unknown
M Region,

1 6 i Illumination IV hat ^

Region, full of Fables and idle Phantoms.
The Jews, though they enjoy'd the Oracles
of God,, and generally preferved the Wor
ship of one true and living God, yet were
they not free from very deplorable Errors
relating to thefe Points : They feemed to
have turned the true God into an Idol, and
to have entertained fome Notions of Him
very repugnant to his Nature : They look
ed upon him as the God of the Jews, not of
the Gentiles ; as a Refpecter of perfons, as
fond and partial to their Nation ; and as
delighted with a Religion, made up of
numerous Rites and Ceremonies, and exter
nal Obfervances. And this could not but
have a very fad influence upon their Reli
gion, as it really had : The Holinefs which
is truly acceptable to God, being neglected
and abolifhed ; and Sadducifm or Pharifaifm,
i. e. Senfuality or Hypocrijy, introduced in
the room of it. And as to their ultimate
End or fupream Good, the Sadducees denied
the Refurrection, Angels and Spirits ; and
therefore 'tis not to be expected they Should
entertain any defign above the Pleafure of
the Body. And though the Pharifiees ac
knowledged Angels and a Refurrection :
yet can we not difcern &hat they had a real
value for any thing befides the Honour,
Power, and Wealth of this World. And
no wonder, fince they could, upon their
Principles ,

and hoiso Attained 163
Principles, fatisfy themfelves in a Religion,
which had nothing of internal Purity or
folid Righteoufnefs in it. So that upon the
whole, the Jew and Gentile were alike
wicked : Only the Wickednefs ofthe Jews,
had this Aggravation in it above that of
the Gentiles, that they enjoy'd the Oracles
of God, and the Favour of a peculiar Cove
nant. This being the ftate of Darknefs,
which lay upon the Face ofthe Jewifh and
Gentile World, our Lord, who was to be
a light to lighten the Gentiles, and the glory
of his people Ifrael, advanced and eftablifh-
ed in the World that Doctrine, which
directly tends to difipel thefie Errors, and
refcue Mankind from the Mifery that at
tends them. For all that the Gofpel con
tains may be reduced to thefie three Heads:
Firft, the Affertion of one only true God,
with a bright and full Revelation of his Di
vine Attributes and Perfection. Secondly,
An Account of the Will of God, or the
Worfhip he delights in, which is a Spiritual
one, together with fuitable Means andMo-
tives ; in which laft is contained a full De
claration of Man's fupream Happinefs.
Thirdly, the Revelation of one Mediator be
tween God and mfn, the man Chrift Jefus ;
through whom we have accefs with boldnefs to
the throne of grace ; through whom we have
obtained from the father, grace, and pardon,
M 2 and

164 Illumination IVhat,
and adoption ; and through whom, Lafily,
all our Oblations and Peformances are
acceptable to Him. The Defign of this glo
rious Manifeftation was to open Mens eyes,
to turn them from darknefs to light, and from
the power of Satan to the living God : That
they might obtain remiffion of fins, and an
inheritance of glory. Thefe then are the
truths which Illuminated the Gentile and
Jewifb World : And thefe are the truths
which muft Illuminate us at this day.
Thefe difipel all destructive Errors that
lead us to Vice or Mifiery : Thefie point
out our fiupream Felicity, and the direct
way to it : Thefie open and enlarge the Eye
of the Soul, enable it to diftinguifh and
judge with an unerring Exattnefs between
Good and Evil, between Subftantial and
Superficial, Temporal and Eternal Good.
And I wiSh from my Soul, whatever Light
we pretend to at this Day, we were well
grounded and eitablifhed in thefe Truths,
I doubt notwithstanding our Belief of one
God, and one Mediator ; and notwithstand
ing we are well enough affured, that God
who is a fpirit,. muft be worfhipped in fpirit
and in truth ; and notwithstanding our pre-
teuding to believe a Lijfto come ; I fay, I
am afraid, that notwithstanding thefie
things, we do generally err in two main
Points ; namely, in the Notion we ought
; to

and hoisi) Attained.

to have of Religion, and the value we are
to fet upon the World and the Body. For
who that reflects upon the Pomp and Pride
of Life, upon tlie eafie, the fioftnefs and
the luxury of it, upon the frothinefs and
the freedom, the vanity and impertinence,
to fay no worfie, of Converfation, will not
conclude, that either we have renounced
our Religion, or form to our felves too
complailant and indulgent a Notion of it?
For is this the imitation of Jefus ? Is this
to walk as he walked in the World ? Can
this be the Deportment of Men to whom
the World and the Body is Crucified ? Can
fuch a Life as this is,flow from thofe Divine
Fountains, Faith, Love, and Hope? Who
again can reflect upon the Paffion we difco-
ver for Superiority and Precedence, our
thirft of Power, our ravenous defire of
Wealth, and not conclude, that we have
miftaken our main End, that we fet a wrong
value upon things ; and that whatever we
talk of an Eternity, we look upon this pre
fent World as our portion, and moft valua
ble Good ? For can fuch a tender concern
for fuch an eager purfuit after temporal
things, flow from, nay confift with, purity
of heart, and poverty of fpirit, the love of
God, and a defire of heaven ? Whoever then
will be Perfect or Happy, muft carefully
avoid both thefe Errors : He muft never
M 3 think

I 66 Illumination What,
think that Religion can fubfift, without the
ftrength and vigor of our Affections : Or,
that the Bent and Vigor of our Souls can
be pointed towards God, and yet the Air of
our Deportment and Converfation be earthy,
fenfual, and vain, conformed even to a Pa
gan Pride , and fhew of Life. Next, he
muft never cherifli in himfelf the love of
this World : He muft never look upon him
felf other than a Stranger and Pilgrim in it:
He muft never be fond of the Pleafure of
it : He muft never form vain Defigns and
Projects about it ; nor look upon the beft
things in it, as Ingredients of our Happinefs,
but only as Inflruments of Virtue, or Short
Repafts and Refrefhments in our Journey.
And becaufe all our miftakes about the Na
ture and Perfection of Religion, and the
Value of Temporal things do generally arife
from S-w^aros d/xa^ria, that peculiar
Sin to which our Conftitution betrays us ;
therefore the Knowledge of our felves, an
intimate Acquaintance with all our natural
Propenfions and Infirmities; is no inconfi-
derable Part of Illumination. For we thai]
never addrefs our felves heartily to the
Cure of a Difeafe which we know nothing of,
pr to the rectifying any Inclination, till we
are thoroughly convinced that 'tis it regular
and dangerous. 2. The

and hoiso Attained. ] 67
2. The Second Character of Illuminating
Truths is, that they are fuch as feed and
nourifjj, corroborate and improve the Mind
of Man. Now the Properties of Bodily
ftrength are fuch as thefe : It enables us to
baffle and repel Injuries, to bear Toil and
Travel, to perform difficult Works with
fpeed and eafie ; and finally, it prolongs
Life to a much further date, than weak
and crazy Constitutions can arrive at. And
of all thefe we find fome Reflemblances in
Spiritual Strength; but as much more per
fect and Excellent, as the Spirit is above
the Body. Thofe Truths then are indeed
Illuminating, which enable us to vanquifh
Temptations, to endure with Conftancy and
Patience the Toils and Hardships of our
Chriftian Warfare, to difcharge the Duties
of our Station with Zeal and Vigor ; and
which Laftly, render us firm, fteddy, and
immortal. And thefe are the glorious
Effects which are attributed to the Truths
of God,. Hence is the Gofpel called the
power of God unto fialvation, Rom. 1. 16.
and hence it is, that we read of the armour
of God, Ephef. 6. n. The j 'word of the
fpirit, the fhield of faith, the breafi-plate of
righteoufnefs, &c. to intimate to us the
Strength and Virtue of the Word of God,
and that it brings with it Safety and fuc
cefs. And hence it is, that the Word of
M 4 God

1 68 Illumination What,
God is fiaid to quicken and firengthen ; that
man is fiaid to live, not by bread alone, but by
every word that proceedeth out of the mouth
of God; that righteoufnefis is called everlafi-
mg; and that he that doth the Will of God
is affirmed to abide for ever : To teach us
plainly, that there is nothing Steddy and
unalterable, nothing durable, nothing e-
ternal, but God, Divine Truths, and thofe
that are formed and moulded by theme
There are Truths indeed which are meer-
ly Barren andVnactive,which amufe and fuf-
pend the Mind, but never benefit it: But
there are others which are, in the Language
of Solomon,like health to the navel, and marrow
to the bones : Wifdom and Virtue, Life and
Honour, the Favour of God and Man, at
tend them where'er they dwell. And thefie
are the Truths which Illuminate : Truths
that are Active and Fruitful ; that make us
wife and good, perfect and happy : Such
as we have a mighty Intereft in,fuch as have
a ftrong Influence upon us, Such as give a
new Day to the Underftanding, and new
Strength and Liberty to the Will ; fuch as
raife and exalt our Affections, and render
the whole Man more rational, more Steddy,
more conftant, more uniform. Thefe are
fheTruths which make Men great and mo-
deft in Profpejity, erect and couragious
in Adverfity ; always content with this
World,

and hoist) Attained. 169
World, yet alway full of the Hopes of a
better : Serene, Calm, and well affured
in the prefent ftate of their Souls, and yet
thirfting after Perfection, Maturity, and the
abfolute Confummation of Righteoufnefis in
the World to come. Now the Truths that
effect all this, are all reducible to thofie
which I have mentioned under the former
Head : For in thofe we find all that is ne
ceffary to life and godlinefs, to virtue and
glory ; in tnofe we find all that is neceffary
toraifieand Support true Magnanimity, to
enlarge and free the Mind, and to add
Strength and Courage to it. For what can
more certainly promote all t\\is,t\ianImmor-
tality and Glory ? What can be a Surer Foun
dation for the Hope of both to reft on,
than the Favour of God himfelf? And what
can more effectually reconcile and ingra
tiate us with God, than Sincere univerfal
Righteoufnefs , and the Mutation of his
dearly Beloved Son ?
3. 'The Third Character of Illuminating
Truths is, that they are pleafant and agreea
ble to the Soul. Hence it is that the
Royal Pfalmiftpronounces the Word of God
fweeter than the honey and the honey comb :
That he afcribes to it Delight and Joy ;
For he tells us, that it rejoices the heart,
that ii enlightens the eyes. And according
ly we find the true Servants of God, not
only

I 70 Illumination What,
only continually bleffing and praifing God
in the Temple, but magnifying him by
Pflalms and Hymns in their Prifions, and re
joicing in the midft of Tribulation. But
when I reckon Pleafure andDelight amongft
the Fruits of Illumination, I muft add, that
there is a vaft difference between the Fits
and Flafhes of Mirth, and the Serenity of
a Fixt and Habitual Delight ; between the
Titrations of Senfe, and the folid Joys of
the ikf/W ; and laftly, between the Plea
fures of Fancy, and of Reafon. And when I
fay, Illumination confifts in the Knowledge
of pie af ant and agree able Truths, I mean it
of rational Pleafure, an habitual Tranqui
lity ofthe Mind : And then the Matter is
beyond Queftion. Whatever Truths do
contribute to promote this, the Study and
Contemplation of them, muft be our true
Wifdom. Joy, when 'tis folid and ratio
nal, does enlarge and exalt the Mind of
Man: 'Tis, as it were, health to the navel,
and marrow to the bones ; it renders us more
thankful to God, more kind and courteous
to Man. 'Tis an excellent Preparation to
invite more plentiful Influxes ofthe Spirit
of God. Hence did Elijah call for a Ma
fic al Infirument, when he defired to pro-
phefiy : And we find the Company of Pro-
phets rejoicing with Hymns , Mufick and
Dances; all outward Teftimonies ofthe in
ward

and hoisu Attained. 1 71
ward Transports and Ravifhments of their
Mmds. And as I am perfiuaded that that
which diftinguifhes a Godly Sorrow, from
a Worldly or Impious one, Repentance and
Contrition, from the Agonies and Perplexi
ties of Defpair, is the peace and tranquility
which attends it ; fo am I perfiuaded, that
God does prefs and invite us to Mourning
and Sorrow for Sin, for this reafon, riot ex
cluding others, becaufe it naturally leads
on to Peace and Joy : A foft and tender
Sorrow diflipating the Fears and Diftreffes
of Guilt, like mild and fruitful Showers
that do lay Storms. In a word, there is no
fuch powerful Antidote againft Sin, noi"
Spur to Holy Indufiry, as Holy Pleafure,
Pious Joy, or Spiritual Peace and Tranqui
lity. This is a Partaking or Anticipating
the powers of the World to come ; and the
mightieft Corroboration of every thing
that is good in us. The Study then of fuch
Truths, is true Wifdom. And Illumination
thus far will confift in quitting thofie Er
rors, which beget Melancholy, Superfli-
tion, Defparation ; and in fuch Truths, as
enlarge our view of the Divine Perfections,
and exhibit to us a nearer Prefience of his
Goodnefs and Glory: Such, again, as un
fold the Dignity of Human^Nature, and
the wife and gracious Ends-™ our Crea
tion : Such, Laftly, as extend our Pro-
fpeCt,

Iji Illumination What,
fpeCt, and enlarge our Hopes ; fupport
our Frailties, and excite pur Vigor.
4. The laft property of thofe Truths in
the Knowledge of which Illumination con
fifts, is, that they are fuch as procure us
a Reward. If we reflect upon thofie three
Heads, under which I ranged thofe Truths,
which Illuminated the Gentile and Jewifh
World, we Shall eafily difcern how well
they fit this Character : They fill the Mind
with Joy and Peace, and make it abound
in Hope ; they purge the Man from his na
tural Corruption, and fortify the Mind
againft fuch Impreffions, from outward
Good or Evil in this World, as difquiet and
torment the Sinner ; they procure him the
Protection of God's Providence, and the
Afliftance of his Spirit in this Life ; and
they invite him to hope for Glories and
Pleafures in another, far above any thing
that the heart of man can conceive. God is
the God of hope ; He has all Fulnefs and Suf
ficiency in himfelf: And therefore Bleffed
muft all they be, who have the Lord for their
God. Jefus is the Fountain of all Conf
lation : He is made unto us of God, wifdom,
and righteoufnefis, and fanctification, and re
demption : Happy is he that does rejoice
always, and glory in him. Righteoufnefs is
a State of Health and Strength, of Perfects
on and Beauty, of Peace and Tranquility, of

and hoiAt Attained. 173
of Reft and Hope : Bleffed are they who
are poffeffed of it, who are made free from
fini, and become fervants of God ; who have
their fruit unto holinefs, and the end ever-
lafting life. Such are already pall from death
to life ; for the fipirit of life and holinefs, of
God and glory, refits upon them. This is the
Character that diftinguifhes Gofpel Know
ledge from all other forts of Knowledge.
No knowledge of Arts or Sciences, and
much lefs the moft exquifite knowledge of
all the Myfteries of the Kjngdom of Dark-
nefls, can pretend to an Eternal Reward. A
Short and impure Pleafure, and a tranfi-
ent Interefi, is all that this fort of Know
ledge can beftow, and very often, inftead
of Pleafure and Profit, it requites its Difci
ples with Pain and Trouble. The Gofpel
only contains thofe Truths, which confer
Life and Immortality on thofie that Believe
and Obey them. 'Tis the Gofpel alone
that teaches us how we are to gain the
Love and Favour of God; and 'tis God
alone who Rules and Governs the vifible
and invisible World. He therefore alone
is to befiear'd, and He alone is to be loved.
Fear not them, faith our Saviour, Matth.
10.28 which kill the body, but are not able
to kill the fioul ; but rather fear him who is
able to defiroy both fioul and body in hell. And
St. John gives the fiame Precept concerning the

174 Illumination What,
the World : Love not the world, neither
the things of the world : And backs it by the
fame reafon ; for the world paffeth away, and
the lufi thereof : But he that doth the will of
God, abide th for ever. That is, the World
can at beft but gratify for a moment the Ap
petites ofthe Body, or the Defires of a fen-
iual Fancy ; therefore love it not ; but love
the Father, who after the diffolution of the
vital Union betwixt Soul and Body, is able
to confer Life and Happinefs on both to all
Eternity. Thus have I confidered the Characters
of Illuminating Truths. And the whole of
what I have faid amounts to thefe two
things, i. There are Truths of very diffe
rent kinds : Truths that are of no ufe ; fuch
are thofe which are either trifling or meer-
ly notional, and can have no Influence On
Human Life : Truths that are of /'// ufe ;
fuch are thofie of which confifts the Arts
of Senfuality, Avarice, Vanity, and Ambi
tion : Thefe are to be detefted, the former to
be contemned by all . that feek after true
Wifdom. Again, there are Truths of an
inferior. ufe ; fuch as concern our Fortunes,
our Relations, our Bodies ; and thefie may
be allowed their proper place, and a reaflo-
nable Value. But the Truths which concern
the Peace and Pleafure, Strength and Li
berty of our Souls ; which procure us
the

and bo<w Attained. 175
the Favour of God, and the Grace of his
Spirit ; the Truths, in a word, which fe-
cure our Temporal and Eternal Happinefs ;
thefe are Illuminating Truths, thefe have a
tranfcendent Worth, and ineflimable Excel
lence, or Ufefulnefis, and confequently can
never be too dear to us. 2. Since the great
Characters of Illuminating Truths do exactly
fit the Gofpel of Jefus, 'tis plain, that this
is that Syfleme of Knowledge , which we
are to Study day and night ; this is that
Divine Philofophy, whofe Principles and
Laws we muft inceffantly revolve and pon
der. 'Tis not without reafon, that the
Pfalmift beftows fuch glorious Elogies up
on the word of God, Pfal. 19. and elfie
where : That he magnifies, one while the
intrinfick Excellence and Beauty, another
while the Force and Efficacy of it ; and
ever and anon, enlarges himfelf upon the
advantages, the unfpeakable advantages
which reward the Meditation and Practice
of it. Of all Perfections I have fieen an
end : but thy commandments are exceeding
broad. They are pure, they endure for ever ;
they enlighten the eyes, and rejoice the heart.
Moreover by them thy fervant is warned ;
and in keeping of them there is great re
ward. That is, by them we are prefer-
ved from all real Evil, and put in poffeffi-
on of, or entitled to, all real Good. How well

176 Illumination What,
\ ..I,  <  — 
well did St; Peter anfwer, when our Lord
asked his Dificiples. Will ye alfo go from me ?
Lord, whither fhall we go ? Thou haft fhe words
of eternal life. And how wifely did St. Paul
relblve, to know nothing but Chrift Jefus and
him crucified ? For he is the way, the truth,
and the life ; and in him are hid all the trea-
fures of wifdom and knowledge.
But after all, as there is a Form of God-
linefsi, fo there is a Form of Knovptedge, with
out the power of it. The Knowledge of the
fame Truths, as I obferved in the begin
ning, in different Perfons, may be very dif
ferent, as meeting with a very different Re
ception. Our Conceptions may be more clear,
or confufed, more lively, Or faint, more
perfect, or maimed : And our Affent may
be ftronger or weaker. In fome they may
only float fuperficially, in others, they may
penetrate deeper : And the Degrees of their
Influence and Operation, will be certainly
proportioned to the different manner of
their Reception. For this reafon it will be
neceffary to the right underftanding of a
Jtate of Illumination, to Difcourfe
2. Of the Nature of that Know^e^e we
muft have of the Former Truths; to fhew,
what fort of Conception we muft form of
them, what kind of Affent we muft pay
them, and what kind of Confideration we
muft employ about them. As I have
there-

and hoisi) Attained. 177
therefore laid down the Properties of thofe
Truths, fo will I now lay down the Pro
perties of that Knowledge of them, which is
Effential to Illumination.
1. Illuminating Knowledge mufi be deeply
rooted. This our Saviour has taught us jn
that Parable, wherein he has obferved to us,
that the feed which had not depth of earth, as
it foon fprung up,fo it foon withered and dried
away. We often know (or pretend to do fo,)
the Rudiments of our Religion, without the
Grounds and Foundation of it. We embrace
Conclufions, without examining the Princi
ples from whence they flow ; and contrary
to the Advice ofthe Apoftle, we are unable
to give a reafon to any one that asketh us of
the faith, and the hope that is in us. And
then ours is not properly Knowledge, but
opinion ; 'tis not Faith, but Credulity : 'Tis
not a firm Perfuafion, but ah eafy cufiomary
Affent. And this is overthrown by every
Temptation; defaced or much blur'd by
every Atheiftical Suggeftion or Prophane Ob
jection. Does the World or our Lufi tempt
us, as the Devil did our Firft Parents, Te
fhall not furely die ? How eafily is that
Faith Shaken, which is no better founded ?
How eafily is a Man induced to hope, that
Sin is not very fatal and pernicious, that
God will eafily be prevailed with to par
don it, that the Flames of Hell are Meta-
N phorical

178 Illumination What,
phorical, and its Eternity a mifiaken Noti
on and groundlefis Fancy, if he be ignorant
of the true Reafons of God's Wrath and
Indignation, which are founded in the ve
ry Nature of God and Sin ? Whereas on
the other hand, he that well understands
both thefe ; the Deformity and Tendency
of Sin, and the Holinefs and the Purity
of the Divine Nature, cannot but difcern
an irreconcilable Oppofition between them ;
and be convinced, that were there no Tri
bunal erected for the Sinner, yet would Sin
be its own Punifhment ; and that an into
lerable Hell, confifting in the diforder of
Nature, an excluflon from God, he. would
be the natural and neceffary Iffue of it.
The fum of this Argument is, That Know
ledge, which has no deep root, is fubject to
be overthrown by every blafi : That Faith
which is little more than Credulity, does
very feldom Stand againft any very rude
fhock. Now the Grounds of our Faith and
Duty are fully and clearly expounded in
the Gofpel: And here efpecially we muft
Jeek them. When I fay this, I reject no
Collateral Arguments, I refute no Foreign
Aids, which contribute any thing to con
firm and fortify our Belief of Gofpel Truths.
The Faith of St. Thomas did, in part at
leaft, depend upon the Evidence of fenfie.
Thomas, becaufe thou haft fieen thou haft
believed

and boisu Attained. 1 79
believed, John 20. 29. And fo did that of
the reft of them, who were Eye-witneffes of
the Refurrection and Afcention ofthe Bleffed
Jefus. The Doctrine of one God, and a
Judgment to come, may receive much light
and ftrength from natural Reafon : And
whatever efiablifhes a revealed Truth, will
be fb far from diminishing, that it will
increafe the Virtue and Efficacy of it. All
the Caution I think fit to give here is, that
we be fure that the Ground be plain and
firm,, on which we build the Belief of an
Illuminating Truth. Philofophy, in many
cafes is clear and convictive : St. Paul him
felf amongft theGentiles frequently appeals
to Reafon. But too often we call our Fancy
Philofophy ; and Obtrude upon the World,
the Wild and undigested Theories of a warm
and-confident Imagination^ or new Difcove-
ries. "What Strange fluff was Gnoftick Phi
lofophy once ? What did it produce but the
Corruption ofthe ChriftianFaith ? And what
can be expected from Myftick, Enthufiafiick
Philofophy or Divinity in any Age, any Man
may guefs, without any deep Penetration.
Nor do I doubt but that all judicious and
experienced Men, do as much defpife and
naufeate the Blendures and Mixtures of
pretended Philofophy with our Faith and
Morals, as the World generally does the
fubtilties and perplexities of the Schools.
N 2 For

1 80 Illumination What,

For my part, I can't endure to have my
Religion lean upon the rotten pit ops of pre
carious Notions. I admire, I love the Ele
vations and Enlargements of Soul : But I can
have no value for unaccountable Amufie-
ments or Rambles of Fancy. An itch of No
velty or Curiofity has a Tincture in it of
our Original Corruption. I ever fufpect an
Opinion that carries an Air of Novelty in
it; and do always prefer a vulgar Truth
before refined Error. They are vulgar
Truths, which like vulgar Bleffings are of
moft ufe and trueft worth : And furely our
Saviour thought fo, when he thanked his
father, that he had hid thefe things from the
wife and prudent , and revealed them unto
babes. And when he himfelf taught the
People with power and authority, and not as
the Scribes,he did advance no fubtil Theories,
but bright and dazling,- ufeful and convi-
ctive Truths. This minds me of another
property of Illuminating Knowledge.
2. This Knowledge muft not be obfcure
and confuted ; but DifiinCt and Clear.
Where the Images of things are flight,
faint and vanishing, they move Men but
very weakly, and affect them but very
coldly ; efpecially in fuch Matters as are
not fubjeCt to our Senfies. And this I per
fuade my felf is one chief Reafon why thofie
glorious and wonderful Objects , God, a

and ho,w Attained. 1 8 1
Judgment to come, Heaven and Hell, do
Strike us fo feebly, and operate fo little.
We have generally no lively, diftinct, and
clear Conception of them : It being other-
wife impoffible, That things in their own
Nature dreadful and amazing, fhould ex
cite in us no Fear ; or that things in their
own Nature infinitely amiable, Should en
kindle in us no Paffion, no Defire. The No
tions we have of Spiritual and Invifible
Things are dim, dusky and imperfect : Our
Thoughts pafs over them fo fiightly, that
they fcarce retain any print or traces of
them. Now this fort of Kno^e^ge will
never do the work. Thefe drowfy Noti
ces of things will never ferment and raife
our Paffions for Heaven high enough to
confront and combat thofe we have for
the World. From hence we may give a
fair account, what the ufe is of Prophetick
Retirement , and Prophetick Eloquence :
What is the purpofe of all thofie Schemes
and Tropes which occur in infpired Wri
tings : And why the beft of Men have
ever fo much affected Solitude and Retreats,
from the noife and the hurry of the World.
Serious, frequent, and devout Contempla
tion is neceffary to form in our Minds,clear,
diftinct, and fprightly Notions : And to ¦
communicate thefe well to the World, they
muft be expreffed in moving Language,
N 3 in

1 8 1 Illumination What,

in living Tropes and Figures. Ah ! Did
we but confider this, we fhould fure allot
more time to the fiudy of Divine Truths ;
and we fhould not think that to difcover
them throughly, it were enough to let our
Thoughts glance upon them.But we fhould
Survey and ponder them with all the ex-
aCtneJ's and diligence that were neceffary
to make lafting and diftinct impreffions up
on us. Could we know by Intuition, doubt-
lefis wonderful Objects would raife very
extraordinary Paffions in us. But this we
cannot, let us come as near it as we can :
Only let us avoid forming abfiurd and falfe
Notions of things, whilft we endeavour
after difiinct and clear ones. Spiritual
things do not anfiwer Corporeal, like Face
to Face in a Glafis : And therefore, though
to give fome light to things that are above
us,- we may find out all the Refemblances
of them we can in thofe things we are ac
quainted with here below ; yet we mult
Still remember, that the one do vaftly ex
ceed the other, and that we cannot thus get
a juft and adequate Notion of them.
3. This Knowledge muft not lie in the
Underftanding, crude and undigefled ; but
it muft be throughly concocted and turned
into Nourifhment, Blood, and Spirits. We
muft know the true value and ufe of every
Principle, of every Truth ; and be able rea
dily

and hoiso Attained. 1 8 3
dily to apply them. For what does it
fignify, how important Truths are in them
felves, if they are not fo to me ? What
does it avail that they are impregnated
with Life and Power, if I feel not any fuch
Influence ? Of what ufe is the Knowledge
of Gofpel Promifes to me, if I reap no
Comfort from them ? Or the Knowledge
of Gofpel Threats, if they are unable to
curb and refrain my Paffions ? And fo is it
with other Truths : What will it avail me
that I know, the life of man confifts not in
the multitude of the things which he poffeffes,
if notwithstanding I cannot content my
felf with a Competency ? That Righteouf
nefs is the chief Good, and the richeft Trea
fure of the Soul of Man ; if notwithstand
ing I feek this World, and the things of
it, with a more early and paffionatc Con
cern ? That fin and pain are. the moft con
fiderable, if not only Evils of Man ; if not
withstanding I be caft down and broken un
der every Adverfity ? And thus I might go
on, and fhew you, that the Knowledge
which is not digefted into Nouriflmient is,
if not a burden, of no benefit to us. 'Tis
plain, that is to me nothing worth, which
I make no ufe of. We muft then follow
the advice of Solomon, and never quit the
Search and Meditation of Truth, till vve
grow intimate and familiar with it ; and
' N 4 ft.

s

184 Illumination What,
io have it always ready for a Guide and
Guard for our Support and Strength, and
for our Delight and Pleafure. We muft
£/W it /ife 0#r heart, as he fpeaks, and
tie it as an ornament about our neck. Then,
when we go forth, it fhall lead us, when we
fleep, it fhall keep us, and when we awake, it
fhall talk with us .- For the commandment is
a Lamp, and the Law is light, and reproofs
of Inftruction are the way of life, Prov. 6.
In a worth, nothing can render the moft
important Truths powerful and operative
in us, but fuch a Digefiion of them by
feriou.s and devout Meditation, as may in
a manner incorporate them with us. And
this the Scripture plainly teaches, when to
Signify the Force and Virtue of the Gofpel,
above that of thel^n>, it ufes thefie words :
For this is the covenant that I will make with
the houfe of Ifrael after thofe days, faith the
Lord ; I will put my laws into their minds, and
write them in their hearts, Heb. 8. 1 o. inti
mating, that no Laws, no Principles can fi
ver influenceus, till they be deeply imprin
ted in our Hearts.
To wind up all. There are feveral kinds
of Knowledge of the fame Truths : There is
a Knowledge which Serves us,only as Pifga's
top did Mofes ; to fhew us Canaan, but not
to bring tis into it. There is, again, a
'Knowledge which Serves us only as the IV-
"" tent

and hoiso Attained.

lent did the wicked Servants ; not to pro
cure Rewardsjout Punifhments. And finally,
there is a Knowledge, which like the Ta
lents in the Hand of the Faithful and good
Steward, enriches us firft, and recommends
us afterwards to higher Trufts and Digni
ties ; which improves and perfects our Na
ture firft, and then puts us into poffeffion of
fuch Bleffings, as only Nature thus impro
ved and perfected is capable of. And this
Knowledge muft not be a flight, Superficial,
and undigested one ; it muft not be a con-
fufed and obfcure, a weak and imperfect
one : This is not the Knowledge which will
bring forth thofie excellent Fruits, which
we have reafon to expect from true Illumi
nation. But it muft be a Knowledge that
has all the quite contrary Characters : Even
fuch as I have before defcribed at large.
That this is an Obfervation of the greateft
weight and moment is evident to any one,
who will give himfelf leave to make any
Reflection on the prefent State of ' Chrifiiam-
iy. For how does the Power of Darknefs
prevail, amidft the Light of the Gofpel ?
How has the Devil erected his Throne in
the midft of that Church, which fhould
be the Kingdom of God ? And Sin and
Death reign where Life and Immortality
are Preached? Whence is this? Are Men
ignorant of thofe Truths which make up the
Syfteme

j l.'l  r  «  — ¦  7- 
1 8 6 Illumination What,
Syfteme of true Wifdom ? This is not eafy
to be imagined ; fcarcely of the darkeft
corners of the Popifh Churches; much
lefs of ours. And therefore we muft con
clude, that this is becaufe our Knowledge is
not fuch as it ought to be, with refpeCt to
its Clearnefs, Certainty, and Digeftion.
CHAP. II.
Ofthe Fruits and Attainment of Illumina
tion. That Illumination does not depend fo
much upon a Man's outward Fortune, ex
traordinary Parts, acquir'd Learning,
ejrc. as upon his Moral Qualifications, fuch
as Humility, Impartiality, and love of
the Truth. 4. Directions for the Attain
ment of Illumination. 1 . That we do not
fiuffer our Minds to be engag'd in queft of
Knowledge foreign to our purpofe. 2. That
we apply our felves with a very tender and
fenfible Concern to the Study of Illuminating
Truths. 3 . That we act conformable to thofe
Meafures of Light which we have attained.
4. That we frequently addrefs our felves to
God by Prayer for the Illumination of his
Grace. The Chapter concluded with a Prayer
o/FulgentiusV.
HAving difpatchedthe Notion of Illumi
nation in the foregoing Chapter, and
jhew'd both what Truths, and what fort ot
Kjiowledge of them is requifite to it; I am
next to treat, i. Of

and how Attained. 187
1. Of- the Fruits. And,
2. Of the Attainment of it.
§. 1. As to the Fruits of Illumination I have
the lefs need to infill upon them, becaufe
whatever can be faid on this Head, has been
in a manner anticipated : All the Characters
of Illuminating Truth and Illuminating Know
ledge being fuch as fufficiently declare the
bleffed effects of true Illumination. I will
therefore be very fhort on this Head ; and
only juft mention two Advantages of Illumi
nation. As the ufe of Light is efpecially
twofold, to Delight and Guide us ; fo do we
reap two benefits from Illumination.
1. The firft and moft immediate one is,
That it fiets the whole Man, and the whole
Life right ; that it fixes our Affections on
their proper and natural Object, and directs
all our Actions to their true End. I do not
mean that the Vnderflanding constantly
and neceffarily influences and determines
the Will. Experience tells us, that we have
a fatal Liberty : That our Affections are
too often Independent of our Reafon; that
we fin againft the Dictates of Confcience;
that we purfue falfe Pleafure, and a falfe
Interefl, in oppofition to the true, and in
plain oppofition to our Judgment too ; at
Jeaft to a fiedate and <r^/#z one. And the_
Reafon of all this is, becaufe we confift of
two different and repugnant Principles ; a
Body

1 88 Illumination What,
Body and a Soul: And are Solicited by
two different Worlds, a temporal, and an
eternal one. But all this notwithftanding,
'tis certain that Illumination in the Mind
has a mighty Influence upon us : For it is
continually exciting in us wife Defires and
excellent Purpofes : 'Tis always alluring
and inviting us towards our Sovereign
Good, and restraining and deterring u§ from
Sin and Death : It alarms, difquiets,difturbs
and perfecutes us, as often as we err and
wander from the Path of Life. In one
word, the great Work of Illumination, is,
to be always reprefenting the Beauties
and Pleafures, and the Beatitude and
Glory of Virtue ; and remonftrating the
Evils and Dishonours, the Deformities
and Dangers of Vice : So that a Man will
never be at reft, who has this Light with?
in him , till it be either extinguifhed or

This Light within us, if it be follow^
ed and complied with, not muddied and
disturbed ; if it be not quenched and ex
tinguifhed by wilful Sin, or unpardona
ble Oficitancy and Remifnefs ; if in a word,
its influence be not interrupted, difperfies
all our Fears as well as Errors ; creates an
unfipeakable Tranquility in the Soul ; Spreads
over us a calm and glorious Sky ; and
makes every thing in us and about us look

and hoisu Attained.

gay and verdant and beautiful. The Diffi-
pation of Pagan Darknefs, and all Partici
pations or Refemblances of it ; Deliverance
from a ftate of Bondage and Wrath j the
Pe^te of God, the Lo^e 0/ 5V*J> tac ^~
lowfbip of the Holy Ghofl, the Immortality of
the So/w, the Refurrection of the Bo^j the
Perfection and Bleffednefs of Eternity. Good
God! What furprizing, what ravifhing
Themes are thefe,for the Thoughts of an e»-
lightened Soul to dwell upon ! Bleffed and
Happy is he who enjoys this Pleafure upon
Earth. And that we may, I am now to
Difcourfe §.2. Of the Attainment of Illumination.
Now whatever Advice can relate to this,
may be reduced under two Heads :
1 . What Qualifications do render Man ca
pable of Illumination.
2. What it is that one duly qualified is
to do in Purfiuit of it.
§. 1. To begin with the Qualifications
requifite to Illumination. One Man is di
stinguished from another feveral ways : By
his Efiate or Fortune ; by Natural or Acqui
red Endowments ; and by Moral Difpofiti
ons : And each of thefie may have fome,
though a very different Influence upon
Human Perfection. For if we enquire after
only the Effence and Integrity of Perfection ;
then are there two or three Moral Qualifica tions,

190 Illumination What,-
tions, which are all that is required in or
der to this: But if we enquire after the
I argenefis of its Stature, the Symmetry of 'its
Features, the Luftre of its Complexion,
and the Elegance of its Drefs ; then may
we allow Something to be afcribed to For
tune, to Nature, and a liberal Education.
This is an Obfervation very neceffary to be
made. For though every Man may be ca
pable of Perfection, that is, Habitual Holi
nefs, if it be not his own fault ; yet is not
every Man capable of being equally PerfeCt,
becaufe of that accidental Variety which I
have fuggefted, and which flows from dif
ferent Gifts of God, which depend not on
our felves. This being premified in order
to prevent my being mistaken, I proceed
and determine.
1. That Illumination depends not upon
a Man's outward Fortune. There are in
deed feveral forts of Knowledge which we
can never arrive at without much leifure,
and much expence : And in order to fup
port the one, and enjoy the other, it is re
quisite that we be Matters of a good For
tune. Hence is that Obfervation of the
Author of Ecclefiafticus, Chap. 3 8. 24. The
wifdom of a learned man cometh by oppor
tunity of leifure ; and he that has little bu
finefis fhall become wife. And therefore in
the following Verfes, he excludes the Huf-
bandman^

and hoiso Attained.

bandman, the Statuary, the Engraver, the
Smith, the Potter ; and all confequently
whofe Time and Mind is taken up in the
Labours of their Profeffion, and in making
the neceffary Provifion for Life ; thefe, I
fay, he excludes from all Pretentions to
Wifdom. How can he get wifdom that hold
eth the plough, and that glorieth in the goad ;
whofe talk is of bullocks? &c. But this is
not the Wifdom that I am enquiring after,
and which constitutes Illumination. That
confifts not in the Laws of our Earthly,
but Heavenly Country : Not in Arts and
Sciences which relate to the Body, and mi
nister to a temporal Life ; but in thofe Di
vine Truths which purify the Soul, and
minister to an Eternal one: No, not in
Notional Improvements of the Mind, but
in Spiritual and Vital ones. And there
fore the Husbandman and the Artifi,the Me-
chanick and the Trader, are as capable of
this fort of Wifdom, as the Man of Office,
Money or Quality. There needs no Wealth
to render one the Child of Light and of the
Day. There is the Book of Nature; the
Book of Revelation ; both the Books of God ,
both writ throughout with glorious Illumi
nating Truths : Thefe lie wide open to eve
ry honeft Chriftian. The Being and Na
ture of God ; the Mediation of Jefus, and
a Judgment to come ; the Nature andNe- ceffity

iy2 Illumination What,
ceffity of Holinefs, are fully revealed, and
unanfiwerably proved. And tho* every ho-
neft Man be not able to difcover all the Ar-
guments on which they Stand, yet may he
difcover enough : And what is more, he
may have an inward, vital fenfible proof of
them ; he may feel the Power, the Charms of
Holinefs ; experiment its Congruity and Love
linefs to the Human Soul;and obferve a thou-
fand Demonstrations of its fervkeablenefs to
the Honour of God, and the good of Man
kind: He may have a full, a convictive fenfie
of the Manifeftation of the Divine Perfe
ctions in the great Work of our Redemption ;
and the excellent Tendency of it may be fo
palpable and confpicuous to him, as to
leave no room for Doubts or Scruples. But
betides all this, there is a Voice within, there
is a Divine Teacher and Inftructor, which
will ever abide with him, and lead him into
all neceffary Truths : All which is implied in
thofe words of our Lord, If any man
will do his will, he fhall know of the doctrine,
whether it be of God, or whether I flpeak
of my felf, John 7.17.
2. Extraordinary Natural Parts, fuch
as Sagacity or Acutenefs of Judgment,
ftrength of Memory, the livelinefs of
Imagination, are not neceffary to Illumina
tion. The Gofpel, as I remember, takes
no notice of thefe. Such is the beauty of
Holinefs^

and hoist) Attained. 193
Holinefs, that it requires rather purity of
Heart, than quicknefs of Apprehenfion, to
render us enamoured of it. And the very
fame thing may be faid of the Power and
Energy of all Gofpel Motives, and of the
Proofs and Evidences too of Divine Truths.
To convince and affect us, there is no need
of Sagacity and Penetration, but Probity
and Sincerity, However I have two or
three Reflection to make here, which may
not be unufeful: For though Acutenefs
and Retention, by which I mean quicknefs
in difcerning, and firmnefs in preferving
Truth, be commonly accounted Natural
Parts, and generally are fo ; yet I think,
where the one or the other are moft defe
ctive, they may be much helped and won
derfully improved. To which end I re
mark, Firft, That thofie defects of Vnder
flanding or Memory, which fome are wont
to accufe themfelves of in Spiritual things,
are with more Juftice to be imputed tc
want of concern and affection for fuch things,
than to any incapacity of Nature. 'Tis
plain, we eafily underftand, and eafily re
member, what we defire and love : And
where-ever we follow the Impulfe or Con
duct of ftrong Inclinations, we feldom fail
of excelling. Let us therefore take care,
that our Hearts be fiet upon the things of
God ; and we Shall Soon fee that our Judg-
O went

1 94 Illumination What,
ment and Memory will no more fail us here,
than in thofe worldly Inter eft sand Pleafures,
which we are moft intent upon. Secondly,
As to Memory ; it depends very much up
on the Perfpicuity, Regularity and Order of
our Notions. Many complain of want of
Memory, when the defect is in their Judg
ment. And others, while they grafp at
all, retain nothing. In order then to re
lieve this infirmity of Memory, it were an
excellent way to confine our fearch and Me
ditation to a few Objects, and to have thefie
clearly and methodically handled. A Cate
chetical way of expounding and afferting
the Rudiments of our Faith, if done as it
ought to be, is of great fervice to Perfions
of all Capacities ; but efpecially to thofe of
meaner. For thus they may not only be
enriched with the Knowledge of the moft
ufeful things, and of the grounds on which
cur Obligation either to Belief or Practice
is bottom'd ; but alfo may be furnifhed
-with general Principles of Reafon, by which
they may Steer their Judgment in all cafes ;
and. with certain Heads of Faith and Mo
rals, to which they may be able to reduce
moft of what they read or hear. Thirdly,
• 'Tis With the Underftanding as with the
Eye of the Body : One fees further off,
and in a fainter Light ; but another fees
as well, with regard to all the ufies of Life,
who

and hoisu Attained. 1 9 5
who yet requires that the Object fhould
be nearer, and the Light better. Men of
flow Capacities muft not be Daring or Pre
cipitate in paffing their Sentence, and form
ing their Notions. They muft examine
whether the Matters they enquire after be
not too remote and obfcure : Whether the
Object may be brought nearer, and placed
in a better Light ; or whether they may
be furnifhed with Telefcopes or Microfcopes
fit for them. If not, they muft quit the
fearch of fuch Truths as improper and un-
neceffary for them : By which means they
will, at lea ft, avoid being deceived or per
plexed ; which is no fmall advantage. To
be enriched with a kind ofVniverfal Know
ledge is a great thing ; but I doubt too
great for Man. Next to this is, to be en
dowed with a Knowledge of neceffary and
important Truths ; and to be freed from
Errors and Perplexity in Matters of any
moment : And methinks it were no great
excefs of Modefty or Humility, for Man to
be content with this.
3. There is no great need of acquired.
Learning in order to true Illumination. Our
Saviour did not exact of his Difciples, as
a neceffary Preparation for his Doctrine,
the Knowledge of Tongues ; the Hifiory of
Times, or Nature ; Logick, Metaphyficks,
Mathematicks, or the like. Thefe indeed
O 2 may

196 Illumination What,
may be ferviceable to many excellent Ends :
They may be great accomplifhments of the
Mind ; great Ornaments and very enga
ging Entertainments of Life : They may
be, finally, very excellent and neceffary
Inflruments of, or Introductions to, feveral
Profeffions or Employments. But as to Per
fection and Happinefs, to thefe they can ne
ver be indifpenfiably neceffary. A man
may be excellently, habitually Good, with
out more Languages than one : He may be
fully perfiuaded of thofie great Truths, that
will render him Mafter of his Paffions,
and independent of the World ; that will
render him eafy and ufeful in this Life, and
glorious in another, though he be no Lo
gician nor Metaphyfician. Yet would I
not all this while be fuppofed to exclude
the ufe of true Reafon and folid Judgment.
Though the meaneft Capacity may attain
to its proper Perfection ; that is, fuch a
meafure of Knowledge, as may make the
Man truly wife and happy; yet the more
capacious any Man's Soul is, and the more
enlarged his Knowledge, the more Perfect
and Happy He.
4«The Qualifications previoufly neceffary
to Illumination, are two or three Moral ones,
implied in that Infant Temper our Saviour
required in thofe who would be his Difci
ples. Thefie are Humility, Impartiality, and

and hoist) Attained. 197

and a thirft or love of Truth. Firft, Hu
mility. He that will be taught of God muft
not be Proud or Confident in himfelf. He
muft not over-rate his own P^.f and Ca
pacity ; nor lean too ftifly to his own Vnder
flanding. He muft firmly believe, that
Illumination is the Work of God ; and on
Him he muft depend. He muft confefs the
weaknefis of his own Faculties, the natural
Poverty and Indigence of his Vnderflanding ;
and fo look up to God, who is the Foun
tain of Wifdom ; and giveth Grace fo the
humble, but refifteth the proud, idly, Imparti
ality, Sincerity, or a certain Purity and Inno
cence of Judment fif\ may be allowed to fpeak
fo. That the Vnderflanding may be capable
of Divine Light, it muft not be blur'd and
ftain'd by falfe Principles : It muft not be
byaffed nor influenced by any corrupt In
clinations. Some to prove their Impartiality
or Freedom of Judgment, abandon them
felves to the ficrupuloufnefs of Scepticifm
and a wanton itch of endlefs Deputation
and Contradiction. But I cannot think
it neceffary to our Freedom and Impar
tiality, to deny the Evidence of our Sen
fe s ; to opppfe the Vniverfal Reafon of
Mankind ; and to fihake off all Reverence
for the Integrity of Man, and the Veracity
of God. No, this favours too much, ei
ther of Oftentation, or of a raw and un-
O 3 experienced

198 Illumination What,
experienced Affectation of new Theories
ano\ Speculations. He fee u res his Freedom
fufficiently, who guards his Reafon againft
the force of groundlefs Prepoffeffions, and
fenfelefs Modes and Cuftoms ; againft the
Lufis of the Body, and the Prejudices of
Parties : who keeps a ftrict Eye upon the
Motions and Tendencies of his inferiour
Nature ; who admits not the Dictates of
a Single Perfion or Party for Catholick Rea
fon ; who confiders, that there are Revo
lutions of Philofophy and Opinions as well as
States and Kingdoms ; and judges well of
Times and Men, ere he pay much Defe
rence to Authority. But Thirdly, This is
not all that is neceffary to any compleat
Degree of Illumination. Impartiality is ne
ceffary to the firft Dawnings of it ; but if
we v.^ould have it increafed and diffufieit-
felf into a perfect Day of Spiritual Wifdom
and Vnderflanding, we muft hunger and
thirft after Truth. An unprejudiced Mind
is neceffary to qualify us for the firft Rudi
ments of Truth ; but we muft be inflamed
with Defire and Love of it, ere we fhall
enter into the Sanctuary or Receffes of it,
Therefore our Saviour invites to him every
one that thirfts, John 7. 37. And St. Peter
exhorts us, as new bom babes to defire the fin-
cere milk of the word, that we may grow there
by, 1 Epift. 2. 2. And St. Paul imputes the
Damna-

and hoiso Attained. • 199
Damnation of thofe that periflj, to want of
love of the truth, 2 Theft. 2. 10. 'Tis too
trifling to Object here, how come we to
thirft after what we do not know ? For it
concerns every man to enquire what will
become of him for ever ; and if he be al
ready affured that there is another World,
and a glorious Salvation to be attained, it
is natural to thirft after the Refolution of
fuch Queftions as thefe, What Shall I do to
befaved? What fhall I do to inherit an
Eternal Life ? And fuch is the Beauty of
Illuminating Truth, that every Glance of it
kindles in our Hearts the love of it:
And fuch its boundlefs Perfection, that the
more we know, the more Still fhall we de
fire to know. Having thus conflder'd what
qualifies Man for Illumination, my next bu
finefis is to enquire,
§. 2. What one thus qualified is to do
for the actual Attainment of it. All the
Advice that I can think fit here to be gi
ven, may be reduced to four Heads :
1. That we do not fuffer our Minds to
be engaged in queft of Knowledge foreign
to our purpofe.
2. That we apply our felves with a very
tender and fenfible Concern to the Study of
Illuminating Truths.
O 4 3. That

loo Illumination What,
3. That we act conformable to thofe Mea
fures of Light which we have attained. s
4. That we frequently and conftantly
addrefs our felves to God by Prayer, for the
Illumination of his Grace.
1. That we do not fiuffer, &c. This is
a natural and neceffary Confequenie of what
has been already faid concerning Illumina
tion. For if Illumination confift in the Know
ledge, not of all fort of Truths, but the
moft neceffary and important, fuch as purify
and perfect our Nature ; fuch as procure
us facred and ftable Pleafure, and all the
Rewards that flow from our Adoption to
God ; it is then plain, he who would be
Perfect, ought not to amufe and diftraCt his
Mind in Purfuit of trifling or divertive
Knowledge : That he ought to Shun, and not
to admit whatever is apt to entangle, per
plex, pr defile him ; and to fix his Thoughts,
and confine his Meditations to the great
Truths of the Gofpel. He that knows the only
true God, and Jefus Chrift whom he hath fieni,
knows enough to oblige him to Virtue, and
tp open the way to Glory and everlafiing
Lifie. He that knows nothing but Jefus Chrift,
and him crucified, knows enough in order tp
Peace, Grace and Joy ; enough to promote
Holinefs and Hope : Hope that abounds in
joy unfpeakable and full of glory, C? We

and hoisi) Attained. 201
2. We muft apply our felves with a very
tender and fenfible Concern to the Study of
Illuminating Truths. This Rule muft be
understood to enjoin three things. 1 . Great
Care and Caution in examining Doctrines
propofed ; and in difiinguifhing between
Truth and Falfhood. 2. Great Diligence
and Induftry to increafe and enlarge our
Knowledge. 3. Frequent and ferious Refle
ction upon the Truths we know.
1. There is need of great Caution, in
the Trial and Examination of Doctrines.
This the Scripture it felf frequently puts
us in mind of : And not without reafon ;
becaufe the Devil flows his tares amongfl the
wheat ; Errors, and thefe too fatal and de
structive ones, are frequently obtruded up
on the World for the Revelations of God ;
and every Party, nay, every fingle Author
lays the ftrefs of 'Salvation on their pecu
liar and diftinguifljing Opinions. Beloved,
believe not every fpirit, but try the fpirits
whether they are of God ; becaufe many falfe
prophets are gone out into the world, 1 John
4. 1 . 'Tis needlefis to multiply Texts or
Words on this occafion. When the Peace
and Purity of our Mind, the Rectitude
and Happinefs of our Lives, and the Blef-
fednefs of Eternity has fo clofe and neceffa
ry a Dependence upon the Doctrines we
imbibe,

101 Illumination What,
imbibe, that we hereby either fecure or
forfeit them ; who fees not, unlefs he be
ftupid and infatuated, that greater Care
and Solicitude is neceffary here, than in any
matter whatever, becaufe there is no other
of equal moment ? Bad Money, or bad
Wares inftead of good ; an ill Title or
Conveyance inftead of a firm and clear one,
may impovenfh us : Bad Drugs inftead of
good may infect the Body and defiroy the
Health ¦: But what is all this to the difmal
Confequences of Error and Herefy, which
impoverifhes and infects the Mind, perverts
the Lifie, and damns the Man to all Eterni
ty ? The Example of the Bereans is ne
ver forgot : And indeed never ought to be
on this occafion. We muft admit nothing
haflily; affent to nothing without exami
ning the Grounds on which it ftands. Cre
dulity, Precipitation, and Confidence, are
irreconcilable Enemies to Knowledge and
Wifdom. 2. We are to ufe great Diligence and In-
duflry, to enlarge and encreafe our Know
ledge. The Treafures of Divine Wifldom
are almoft infinite ; and it fares with thofe
that Study them, as with a Traveller when
he afcends a rifling Ground : Every new Step
almoft enlarges his Horifon, and prefents
new Countries, new Pleafures to his Eye.
'Tis our own Negligence, if we do not
daily

and ho<w ^attained. 203
daily extend the Compafs of our Knowledge :
If our View of things grow not more di
stinct and clear, and our Belief of them
more/firm and Steddy. This is to grow in
grace and in the knowledge of. Chrift Jefus
our Lord, 2 Pet. 3. 18. This is to have the
eye of our underftanding opened, Eph. 1 . 1 7.
This is to be filled with the knowledge of God,
in all wifdom and underftanding, Col. 1. 9.
This is, finally, for the word of God to dwell
in us richly. Col. 3. 16. And of what' Im
portance this is, . is manifeft from what I
have before proved : Namely, that Illu
mination confifts not in a credulous and ill-
grounded, in a Slight and Superficial, or a
confufed and obfcure, or imperfect fort of
knowledge ; but in a clear, diftinct, firm,
and well eftablifhed one. And the acqui
ring fuch a one demands a very diligent
and an indefatigable Study of tfie Word of
Life. To fill the Mind with numerous,
great, and beautiful Ideas, and thefe clear
and diftinct ; to have them engraven in
the Memory in deep and lafting Characters ;
to have them lodged and difpofied in that
Order, as to be able in an Inftant to have
recourfe to them ; to difcern and demon
strate plainly the Connexion and Dependence
of one upon another, and the unquestion
able Evidence of each ; this is a Work of
Time and Labour ; the Fruit of a Regular and

ao4 Illumination What,
and Affiduous Search after Truth ; and if
the Capacities and Fortunes of all Men
will not fiuffer them to come up to this,
they muft come as near as they can. But
if Such a flearch as this be not neceffary to
penetrate the Depths, and to difcover the
Beauties of Divine Truths, or to convince
the World and our felves of the certainty
of them ; yet certainly without it we Shall
never be able to extract their Force and
Virtue, and to derive Purity and Nourifh-
mentfrom them ; which is the next thing
implied in the Rule laid down.
3. We muft make frequent and ferious
Reflections on the Truths we do know. This
again naturally follows from the Notion of
Illumination as it is before fetled. For if it
is not every knowledge of the beft things,
that Suffices for Illumination, but a Vital
and operative one, that is, a well-ground
ed, clear, diftinct, and well-digefted one,
it is plain, that conftant, daily, and de
vout Meditation is neceffary to Illuminati
on ; becaufe 'tis not a transient and per
functory Reflection upon the moft impor
tant Truths ; 'tis not a fleeting, rambling,
irregular , and defultory Meditation of
them, that will poffefs us with fuch a
kind of Knowledge. To imprint a Truth
in lively Notions upon our Minds, to di-
geft it into Nourifhment and Strength ; and
make

and hoiso Attained. 205
make it mix it felf with all our Affections,
and all our Actions, it is neceffary that we
dwell upon it with Constancy and Delight.
And accordingly we find that excellent and
elevated Souls, both under the Old Tefta
ment and the New, have been daily, nay,
almoft hourly converfiant in the Book of
God : They have been paffionately devoted
to the Study of it, and delighted more in itt
than in Treaflures or Honours ; than in the
moft profitable Employments, or engaging
Diver fions of Life. 'Tis this kind of Me
ditation on God, on Jefus, the World, and
our felves , that can alone acquaint us
thoroughly with each .- 'Tis this kind of
Meditation on Death and Judgment, Heaven
and Hell, that can make us wife unto Sal
vation. The flum of all that I have faid on this
Rule amounts to this : That Illumination-
is not to be attained without Labour and
Travel. It is indeed the Gift of God:
But fuch a one as he will never beftow
but upon thofe who ask, and fleek, and
knock. Divine Bounty, and Human Indu-
ftry do here very well accord .• The Spirit
of God generally joins them together ;
and 'tis Boldnefs and Impiety in Man to go
about to divide them, Prov. 2. 4, 5, 6. If
thou fleekefl her as flilver , and flearchefl for
her as hid treaflures ; then fhalt thou under- ftand

106 Illumination What,
fland the flear ofl the Lord , and find the
knowledge of God. For the Lord giveth
wifdom ; out of his mouth cometh knowledge
and underftanding. Nor will any one <
furely think it much to devote his Time
and Labour. to the Attainment of Illumina
tion. For what is there that can more
juftly challenge, or better deflerve both?
Can Pleafure ? There is none but what
flows from Wifdom, that is either pure,
great, or lafling. Can Bufmefls ? What Bu
finefis can be of greater Importance, than
what fecures our Salvation, our Eternity ?
Wifldom then is the principal thing, there
fore get wifldom : and with all thy getting, get
underftanding, Prov. 4. 7. for without this,
the moft defirable Poffeffions and Pleafures
of Life are but Cheats and Illufions, Mif-
chiefs and Snares. For the turning away
of the fimple fijall flay them ; and the
proffer ity of fools fball defiroy them, Prov.
1. 32.
3. That we act conformable to thofe
Meafures of Light which we have attained.
The more Spiritual we grow, the fitter
we are for the Refidencc of God's Spirit,
and the more capable of his Influences. The
more we fubdue all inordinate Affections,
the clearer does the Vnderflanding grow,and
the more abfolute its Authority. The Grace
of God, if it be complied with and obeyed, while

— *

and how Attained. io"j
while it renders us more like God, renders
us more dear to him too : And one Favour,
if it be not our own fault, qualifies us
for another. Whoever Shall obferve the
Scriptures, will find that Holinefs and Il
lumination advance with equal fteps, and
grow up by the flame degrees of Maturi
ty ; That as we pafs on from the Infancy,
to the Manhood of Virtue, fo do we from
the firft Rudiments of Wifdom, to the
Heights and Myfleries of it. But on the
other hand, Lufi obfcures and eclipfes the
Light within : Sin depraves and corrupts
our Principles : And while we renounce
our Virtue, we quench or chafe away the
Spirit. Into a malicious Soul wifdom fhall
not enter ; nor dwell in the body that is fub
ject unto Sin : For the holy fpirit of difci
pline will flee deceit, and remove flrom thoughts
that are without underftanding ; and will not
abide when unrighteoufnefls cometh in, Wifid.
1.4, 5.
, 4. We muft frequently and constantly
addrefs our fielves to God by Prayer, for
the Illumination of his Grace. There is
nothing that we do not receive from above :
And if the moft inconfiderable things be
the Gift of God, from what Fountain but
from him , can we expect Illumination ?
The Raptures of Poets, the Wifdom of
Lawgivers, the nobleft Pieces of Philofo-

208 Illumination What,

fhy, and indeed all Heroick and Extraordi
nary Performances, were by the Pagans
themfelves generally attributed to a Di
vine Infipiration. And the Old Teftament
afcribes a tranficendent skill even in Arts
and Trades to the Spirit ofl God. It is not
therefore to be wondered at, if Illumina
tion be attributed to Him in the New. Wif
dom and Vnderflanding are effential Parts
of SanCtity ; and therefore muft proceed
from the fanctifying Spirit. We muft there
fore constantly look up to God, and de
pend upon Him for Illumination ; we muft
earneftly Pray in the Words of St. Paul,
That the God ofl our Lord Jefus Chrift, the
father of glory, would give unto us the fpi
rit of wifdom and revelation, Eph. i. 17.
This Dependence upon God, in Expecta
tion of his Bleffing on our flearch after
Knowledge, puts the Mind into the beft
Diflpofition and Frame to attain it : Becaufe
it naturally frees and difingages it from
thofe Paffions, Prejudices and DiflraCtions,
which otherwife entangle and difturb it,
and render it uncapable of raifed, fiedate,
and coherent Thoughts. But what is more
than this, there are repeated and exprefis
Promifies made it ; fio that it can never fail of
Succefs : Ask, and it fhall be given you, fleek
and ye fhall find, knock, and it fhall be open
ed toyou. The reafon of which is added ;

Illumination What, 209
If ye then being evil, know how to give good
gifts unto your children ; how much more
fhall your father which is in heaven give good
things (or as it is Luk. 1 1 . the Holy Spirit)
to them that ask him? Matt; 7. 7, 11. If
any of you tack wifdom; let him ask of God,
that giveth to all men liberally-, and upbraid-
eth not; and it fhall be given him, Jam. 1. 5.
nor do I doubt but every good Man has
thefe Promifes verified to him. There are
fudden Suggestions, unexpected Manifefta-
tidns, extraordinary Elevations of Mind,
which are never to be accounted for, but
by a Divine Principle. Nor does this Do
ctrine of Spiritual Illumination or Irradia
tion in the leaft diminish the Power and
Excellence of the Gofpel of Chrift, no
more than the Inftruction of the Gofpel
does fuperfede that of the Spirit. For we
muft not think that the Spirit does now
reveal any new Truth of general Ufe or
Importance ; fince the Canon of Scripture
would on this fuppofial be but a defective
Rule of Faith and Manners. But firft,
The Spirit may affift us in making a fuller
Difcovery of the Senfe of Scripture. Se
condly, The Spirit may help us to form
clearer and diflincter Notions of thofe things
we have yet but an imperfect and general
Knowledge of; and to fix and imprint
them in more Ufting, as well as more legi-
P ble

1 1 o Illumination What,

ble Characters in our Minds: Or it may
recal to our Remembrance fuch things as
are obliterated and forgotten : Or finally,
it may produce in us a more earneft and
fteddy Application to the Truth of God.
Thirdly, I fee no reafon why the Spirit may
not vouchfafe us particular Impulfes, Dire
ctions and Intimations upon extraordinary
Occafions, and fudden Emergencies ; where
Holy Writ affords us no Light, and Human
Prudence is at a Lofls. Nor does any thing
that I attribute to the Spirit in all this, de
tract or derogate from the Dignity or the
Efficacy of the Scripture. This then I con
ceive is what the Spirit does in the Work of
Illumination. But how it does, it is not necef
fary, nor, I doubt poffible to be determined.
Nor ought our Ignorance of this to be object
ed againft the Truth of Divine Illumination.
We are Sure we under fland and remember, and
exercife a Freedom or Liberty of Will, in our
Choices,Refolutions, and Actions : But the
Manner how we do this, is an Enquiry that
does hitherto, for ought I can fee, wholly
furpafs and tranfcend our Philofophy.
I will here clofe this Chapter with a
Prayer of Fulgent ius, Lib. i. cap. 4. Af
ter he has in the beginning of the Chap
ter difclaimed all Pretences to the fietting
up himfielf a Mafter, Doctor or Dictator to
his Brethren, he breaks out into thefe de
vout

and hoist) Attained. 1 1 1
vout and pious Words.—. ' I will not ceafe
to Pray, that our true Mafter and Doctor
Chrift Jefus, either by the Oracles of his
Gofpel, or by the Converfation of my Bre
thren or Joint-difciples ; or elfe by the fe-
cret and delightful Instruction of Divine
Infpiration, in which without the Ele
ments of Letters, or the found of Speech,
Truth fpeaks with fo much the flweeter, as
the ffiller and foflter Voice; would vouch-
fafe to teach me thofie things,which I may
fo propofie,andyi? affert, that in all my Ex
positions and Affertions, I may be ever
found conformable,and obedient,and firm
to that Truth, which can neither Deceive,
nor be Deceived. For it is Truth it felf that
enlightens, confirms, and aids me, that I
may always obey and affent to the Truth.
By Truth I defire to be informed of
thofe many more things which I am Igno
rant of, from whom 1 have received the
few I know. Of Truth I beg, through
peventing and affifting Grace, to be m-
ftruCted in whatever I yet know not,
which conduces to the Intereft of my Vir
tue and Happinefs; to be preferved and
kept ftedfaft in thofe Truths which I know ;
to be reformed and rectified in thofe
Points, in which, as is common to Man,
I ammiftaken ; to be confirmed and efta-
* bl^fhed in thofe Truths wherein I waver ;
P s , ancl

Ill

Of Chriftian Liberty inGeneral.

' and to be delivered from thofe Opinions
* that are erroneous or hurtful. I beg, laftly,
1 that Truth rnay ever find, both in my
' Thoughts and Speeches, all that found
1 and wholefome Doctrine I have recei-
' ved from its Gift ; and that it would
' always caufe me to utter thofie things,
1 which are agreeable to it felf in the first
1 place ; and ccWequently acceptable to all
4 faithful Chriftians in the next.
CHAP. III.
Of Liberty in General. The Notion of it tru
ly fated,, and guarded. The Fruits of this
Liberty, i. Sin being a great Evil, deli
verance from it is great Happinefs. 2. A
Freedom and Pleafure in the acts ofl Righte
oufnefs and good Works. 3. The near Re*
I at ion it creates between God and us. 4. The
great Fruit of all Eternal Life, with a brief
Exhortation to endeavour after deliver*
ancefrom Sin.
AFTER Illumination, which is the
Perfection of the Vnderflanding, fol
lows Liberty, which is the Perfection of
the Will. In Treating of which, I Shall
Firft give an account of Liberty in General :
And then dificourfie of the feveral Parts of
it ; as it regards Wickednefs, Vnfruitfulnefs,
Human Infirmities, and Original Corruption.
k. 1. What Liberty is. There have been
• x feveral

Of Chriftian Liberty in General. 1 1 3
feveral Miftakes about, this Matter : But
thefe have been fo abfurd or extravagant ;
fo defigning or Senfual, that they Need
not, I think, a Serious Refutation. How
ever 'tis neceffary in a word or two to re
move this Rubbifh and Lumber out of my
way, that I may build up and eftablifh the
Truth more eafily and regularly. Some
then have placed Chriftian Liberty in De
liverance from the Moflaick Poke. But this
is to make our Liberty confift in Freedom
from a Poke to which we were never fub
ject ; and to make ourGloriousRedemption
from theTyranny of Sin and theMifery that
attends it,dwindle into an Immunity from
external Rites and Obfervances. 'Tis true,
the Moflaick Institution, as far as it confut
ed inoutwar dQbfervances andTypicalKites,
is now diffolved ; the Meffias being come,
who was the Subftance of thofe Shadows ;
and the Beauty of Holinefs being unfolded
and difplayed, without any Vail upon her
Face. But what is this to Ecclefiaftical Au
thority ? Or to thofie Ecclefiaftical Inflituti-
ons, which are no Part ofthe Moflaick Yoke ?
From the Abrogation indeed, or Abolition
of Ritual andTypicalR.ehffion one may infer,
Firft, That Chriftianity muft be a Rational
Worfhip, a Moral Spiritual Service, And
t}nerefore,SecondlyfPhatHuman\nxYituiions, when they enjoyn any thing as a neceffary
P 3 and

1 1 4 Of Chriftian Liberty in General.
and effential Part of Religion, which God
has not made fo ; or when they impofe
Such Rites as through the Number or Na
ture of them, cherifh Superfiition, obfcure
the Gofpel, weaken its Force, or prove bur-
thenfom to us, are to be rejected and not
complied with. Thus much is plain, and
nothing farther. Therehave been Others,
who haye run into more intolerable Er
rors. For flome have placed Chriftian Li
berty in Exemption from the Laws of
Man : And Others, advancing higher, in
Exemption even from the mortal and immu
table Laws of God. But the Folly and
Wickednefls of thefe Opinions Sufficiently
confute them : Since 'tis notorious to eve
ry one, that Difobedience and Anarchy is as
flat a Contradiction to the Peaceablenefs,
as Voluptuouflnefls and Luxury is to the Pu
rity of that Wifldom which is flrom above.
But how abfiurd and wicked fioever thefie
Notions are, yet do we find them greedily
embraced and induftrioufly propagated at
this day ; and behold, with Amazement,
the baffled and defpieable Gnoflicks, Prifi-
cilianifis, Libertines, and I know not what
other Spawn of Hell, reviving in Deifis and
Atheifls. Thefe indeed do not advance
their Errors under a Pretence of Chriftian
Liberty, but, which is more ingenuous, and
jefs fcandalousof the two, in open Defiance and

Of Chriftian Liberty in General. 215
and confeffed Oppofition to Chriflianity.
They tell us, that we impofe upon the
World falfe and fantaflick Notions of
Virtue and Liberty : That Religion does ,
enflave Man, not fet him free ; awing the
Mind by groundlefs and fuperflitious Prin
ciples, and restraining and infringing our
true and natural Liberty : Which, if we
will believe them, confifis in giving Nature
its full Swing ; letting loofe the Reins to
the moft head-Strong Lufis, and the wildeft
and the moft corrupt Imaginations. But
to this ; 'tis eafy to anfwer, That while
thefie Men attempt to eftablifh their Er
rors, and fortify their Minds in them, by
Arguments of fome fort or other, as they
do ; 'tis plain, that they fuppofe and ac
knowledge with us, That we ought to be
ruled and governed by Reafon : And if
this be true, then, by undeniable Confe-
quence, true Liberty muft confift, not in
doing what we lift, but what we ought ;
not in following our Luft or Fancy, but
our Reafon ; not in being exempt from
Law, But in being a Law to our felves.
And then I appeal to all the World, whe
ther the Difcipline ofVirtue,or Libertiniflm ;
whether the Schools of Epicurus, or Chrift,
be the way to true Liberty. I appeal to
the Experience of Mankind, whether Spi
ritual or Senfual Pleafure ; whether the
P 4 Love

1 1 6 Of Chriftian Liberty in General.
Love of God and Virtue, pr the Love
of the W'V/W and Body, be the more like
to qualify and difpofie us to obey the Di
ctates of fober and folid Reafon. But the
Truth is, here is no need of Arguments :
The Lives and Fortunes of Atheifls and
Deifls proclaim aloud what a glorious
kind of Liberty they are like to blefs the
World with, 2 Pet. 2. 1 9. Whilfl they pro*
mifle liberty, they themfelves are the fervants
of corruption. And this Corruption draws
on their Ruin. The dishonourable and
miferable Courfes, in which thefe poor
Wretches are plunged, and in which, ge
nerally, they perifh before their time, are
fuch an open Contradiction to Reafon, that
no man doubts but that they have abandon-?
ed its ConduCt, that they have given them-,
felves up to that of Lufi and Humor ; and
that they earneftly endeavour to force or
betray their Reafon into a Compliance to
Screen themfelves from the reproach and
disturbance of their own Minds % aiid from
the Shame and contempt of fhe World. I
have dwelt long enough on this Argument.
'Tis now time to pafis on, and refolye what
Chriftian Liberty really is.
This is in a manner evident from what
has been fuggefted already. Tor if Reafon be
fhe governing Faculty in Man, then the Li*
lerty of Man ihtift confift in his Subjection to

Of Chriftian Liberty in General. HJ
tp Reafon : And fo Chriftian Liberty will be
nothing elfe but Subjection to Reafon en-
lighten'dby Reyelation.Two things therefore
are Effential to true Liberty : A clear and
unbyaffed Judgment; and a Power and
Capacity of Acting conformable to it. This
is a very fhort, but full Account of Liberty.
Darknefs and Impotence conftitute pur Sla
very : Light and Strength pur Freedom.
Man js then free, when his Reafon is not
awed by vile Fears, or bribed by viler
Hopes : When it is not tumultuoufiy tranfc
ported and hurried away by Lufis and
Paffions ; nor cheated and deluded by the
gilded appearances of Sophifticated Good \r
but it deliberates impartially, and cpfn-i,
mands effectually. And becaufe the-great
Obflack of this Liberty is «S«z ; becaufe na
tural and contracted Corruption are the Fet
ters in which we are bound ; becaufe the
law in the body wars againft the law in the
mind, obfcuring the Light, and enfeebling
the Authority of Reafon ; hence it is, that
Chriftian Liberty is as truly as commonly
defcribed by a Dominion over the Body,
by the fubduing our corrupt Affections, and
by Deliverance from Sin* This Notion
of Liberty may be fufficiently eftablifhed
upon that Account of Servitude pr Bon
dage which the Apoftle gives us, Rom. 7.
where he reprefients it as cpnfifting in Im
potence

2 1 8 Of Chriftian Liberty in General.
potence or Inability to do thofe things,which
God commands, and Reafon approves : For
to will is prefent with me ; but how to per
form that which is good, I find not, ver. 1 8.
Liberty therefore muft on the contrary con
fift in being able, not only to will, but to
do good ; in obeying thofe Commandments,
which we cannot but acknowledge to be
holy, and jufi, and good. And this is the
very Notion which our Lord and Mafter
gives us of it, Joh. 8. For, when the Jews
bragg'd of their Freedom, he lets them
know, that Freedom could not confift with
Subjection to Sin : He that committeth fin
is the flervant of fin, ver. 34. That honour
able Parentage, and the Freedom of the
Body, was but a falfe and ludicrous Ap
pearance of Liberty : That if they would
be free indeed, the Son mufi make them flo,
ver. 36. i.e. they muft, by his Spirit, and
Doctrine be refcued from the Servitude of
Lufi and Error, and be fet at Liberty to
work Righteoufnefs. If ye continue in my
word, then are ye my Difciples indeed ; and
ye fhall know the Truth , and the Truth
fhall make you free, ver. 31, 32. Finally,
Not to multiply Proofs of a Truth that is
fcarce liable to be controverted, as the Apo
ftle defcribes the Bondage of a Sinner in
Rom. 7. fo does he the Liberty of a Saint
in Rom, 8. For there, ver. 2. he tells us,
That

Of Chriftian Liberty in General. 2 1 9
That the law of the fpirit of life has fet the
true Chriftian free from the law of Sin
and Death. And then he lets us know
wherein this Liberty confifts ; in walking, not
after the flefh, but after the fpirit ; in the
Mortification of the Body of Sin, and Re-
ftitution of the Mind to its juft Empire
and Authority. If Chrift be in you, the
body is dead becaufe ofl fin ; but the fpirit is
life becaufe of righteoufnefs, ver. 10. And
all this is the fame thing with his Defcrip
tion of Liberty, Chapter 6. where, 'tis no
thing elfe, but for a Man to be made free
from fin , and become the flervant ofl God.
Thus then we have a plain account of
Bondage and Liberty. Yet for the clearer
underftanding of both, it will not be amifs
to obferve, that they are each capable of
different Degrees ; and both the one and
the other may be more or lefs entire, com
pleat and abfolute, according to the diffe
rent Progrefs of Men in Vice and Virtue.
Thus, in fome Men, not their Will only,
but their very Reafon is enflaved. Their
Vnderflanding is fo far infatuated, their
Affections fio intirely captivated, that there
is no Conflict at all between the Mind and
the Body : They commit Sin without any
Reluctancy beforehand, or any Remorfe
afterwards : Their feared Confidence ma
king no Rempnflrance, inflicting no Wounds, nor

220 Of Chriftian Liberty in General.
nor denouncing any Threats. This is the
laft Degree of Vaflfalage. Such are faid
\n Scripture to be dead in trefpaffes and fins.
Others there are, in whom their Luft and
Appetite prevails indeed, but not without
Oppofition. They Reafon rightly ; and,
which is the natural Refult pf this, have
fome Defires and Wifbes of Righteoufnefs :
But thro' the Prevalency of the Body, they
are unable to act and live conformable to
their Reafon. Their Vnderflanding has
indeed Light, but not Authority : It conflents
to the Law of God, but it has no Power,
no Force to make it be obeyed : It produ
ces indeed fome good Inclinations, Purpo-
fles, and Efforts ; but they prove weak and
ineffectual ones, and unable to grapple with
the ftronger Paffion raifed by the Body. And
as Bondage, fio Liberty is of different De
grees, and different Strength. For though
Liberty may be able to flubfifl, where there
is much Oppofition from the Body, yet 'tis
plain that Liberty is moft abfolute and
compleat, where the Oppofition is least, where
the Body is reduced to an intire Submiffion
and Obfequioufnefs, and the Spirit reigns
with an uncontroul'd and unlimited Au*
thority. And this latter is that Liberty
which I would have my Perflefl Man pof-
feffed of. I know very well 'tis common
ly taught by fome, that there is no fuch,
State .-

Of Chriftian Liberty in General, ill
State : But I think this Doctrine, if it be
throughly confidered, has neither Scripture,
Reaflo-n, nOr Experience to fupport it. For
as to thofe Places, Rom. 7. and Gall. 5. ur
ged in favour of an almoft inceffant, Strong
and too frequently prevalent lufling ofl the
flefh againft the flpirit, it has been often
anfwered, and proved too, that they are
fo far from belonging to the PerfleCt, that
they belong not to the Regenerate. But
on the contrary, thofe Texts that reprefent
the Joke of Chrift eafy, and his burden light :
which affirm the Commandments of Chrift:
not to be grievous to fuch as are made per
fect in love ? do all bear witnefs to that
Liberty which I contend for. Nor does
Reafon favour my Opinion lefs than Scrip
ture. For if the PerfleCt man be a New
Creature, if he be transformed into a New
Nature ; if his Body be dead to fin, and his
fpirit live to righteoufnefls ; in one word,
if the world be as much crucified to him, as
he to it ; I cannot fee why it fhould not
be eafy for him to act confonant to his Na
ture ; why he fhould not with Pleafure
and Readinefs follow that Spirit, and obey
thofe Affections, which reign and rule in
him. Nor can I fee why a Habit ofl Righte
oufnefls fhould not have the fame Properties
with other Habits ; that is, be attended
with eafie and pleafure in its Operations and
Actions,

222 Of Chriftian. Liberty in General.
Action. 'Tis true, I can eafily fee why
the Habits of Righteoufnefs are acquired with
more Difficulty than thofe of any dther
kind : But, I fay, I cannot fee, when they
are acquired, why they Should not be as
natural and delightful to us as any other.
Laftly, how degenerate Soever Ages pafl have
been, or the prefent is, I dare not fo far
diftruft the Goodnefs of my Caufe, or the
Virtue ot Mankind, as not to refer my felf
willingly, in this Point, to the Decision
of Experience. I am very well affured,
that Truth and Juftice, Devotion and Cha
rity, Honour and Integrity, are to a great
many fo dear and delightful, fio natural,
fo eafy, that it is hard to determine, whe
ther they are more Strongly moved by a
fenfie of Duty, or the Instigations of Love
and Inclination; and that they cannot do a
bafle thing without the utmoft Mortification
and Violence to their Nature. Nor is all
this to be wondred at, if we again reflect
on what I juif now intimated ; that the
PerfeCt Man is a new creature, transformed
daily from glory to glory : That he is mo
ved by new Affections, raifed and fortified
by new Principles : That he is animated
by a Divine Energy, and fees all things by
a truer and brighter Light ; through which
the things of God appear lovely and beauti
ful, the things of the World deformed and
worthlefs ;

Of Chriftian Liberty in General. 223
worthlefs ; juft as to him who views them
through a Microfcope, the Works of God
appear exact and elegant; but thofe of
Man, coarfle, and bungling, and ugly. My
Opinion then, which afferts the abflolute Li
berty of the PerfleCt Man , is fufficientty
proved here, and in Chapter the firft. And
if I thought it were not, I could eafily
reinforce it with freih Recruits. For the
glorious Characters that are given us in
Scripture, of the Liberty of the Children of
God, and the bleffed Fruit of it, Peace and
y<y i/z the Holy Ghofl, would eafily fur-
nifh me with invincible Arguments : Nor
would the contrary Opinion ever have been
able to have kept the Field fo long as it
has done, had it not been favoured by a
weak and decayed Piety ; by the Fondneffes
of Men for themfelves, in fpight of their
Sins and Frailties ; and by many miftaken
Texts. But that this Matter may, if poffible,
be freed from all Objections. 1. I here di-
ftinguifh between Inordinate and Natural
Affections. By Inordinate Affections , I
mean the Tendencies of the Soul towards
that which is Vnlawful : By Natural, its
Propenfion to the Body with which it is in
vested ; the Defire of its Health and Eafle,
and the Conveniendes and Neceffaries of
Life for this end. Now when Religion enjoins

224 Of ChriBian Liberty in General.
enjoyns Repugnances to the former Appe
tites, the Obedience of the Perfect Mart
has no Reluctancy in it : But when it en
joyns things, as fometimes occafionally it
does, which thwart and crofs the latter;
here the Obedience even of Chrift himfelf
could not be 'exempt from Conflict ; for
our Natural Appetites fin this fenfie of them,
will never be put off till our Bodies be. I
think this is fio clear, it needs not be illu
strated by Inftances : Or elfe 'twere eafy to
fhew, that though good men have pra-
Ctified Temperance, Chaftity, Charity, and
other Virtues of this kind with eafle and
pleafure too ; yet has Nature fljrunk and
flartled at Perflecution and Martyrdom :
Though even here too the Courage and Re
folution of fome liath appear'd to be much
above what Human Nature ever feem'd ca
pable of. 2. I do not in the leaft fuppofe
that Nature is fo changed, but that the In
clinations to Sinful Pleafure, or Profit, or
any other forbidden Object, will foon re
vive again, even in the Perfect Man, un
lefs lie keep a watch and guard upon him
felf, and pafls the time of his fojourning
here in fear. Not to be fubject to diflor-
derly Defires, not to be liable to irregular
Motions, is the Priviledge of Souls when
ftript of a Mortal Body, or cloath'd with
an Immortal one. Till then, the Conjun ction

Of Chriftian Liberty in General. 225
ftion of Flefh and Blood will ever render the
poor Soul obnoxious to carnal and worldly
Appetites : And the natural Appetites of
the Body do fio eafily pats thofie Bounds
that divide them from finful ones, that the
beft of men can never be flecure, but when
the Mind is taken up in Contemplation,
Devotion, Good Works, or engaged in the
Proflecution of fome jufl and honeft Defign,
or amufed by fome innocent Recreation ¦.
For in thefe Cafes the Body is either made
the Inflrument ofl Righteoufnefs ; or at leaft-
wife, 'tis innocently bufied and diverted
from thofe Objects, to which it has too too
impetuous a Tendency. I have now, I
think, Sufficiently /^/W the Notion of true
Liberty ; and I hope fufficiently guarded
it. And have nothing to do but to proceed
to the Fruits of it ; which will ferve for
fo many Motives or Inducements to its At
tainment* §. 2. Ofthe Fruits of Liberty.
Thefe may be reduced under four
Heads. 1. Sin being a great Evil, Deliverance
from it is great Happinefs.
2. A fecond Fruit of this Liberty is Good
Works. 3. It gives us a. near Relation to God.
' Q, '* The

2 a 6 Of ChriBian Liberty in General.
4. The great and laft Fruit of it is Eter
nal Life.
Thefe are all comprifed by the Apoftle in
Rom. 6. 21,22,23. What fruit had ye then
in thofe things, whereof ye are now afhamed ?
For the end of thofe things is death. But
now being made free from fin, and become fer
vants to God, ye have your fruit unto holi
nefs, Arid the end everlafling life. For the
wages of fin is death ; but the gift of God is
eternal life, through Jefus Christ our Lord.
And thefie are the great Ends which the
Gofpel, that perfect law of Liberty, aims at,
and for which it was Preached to the
World ; as appears from thofe Words of our
Lord to St. Paul, Acts 26. 17, 18. Vnto
whom now I fend thee, to open their eyes, and
to turn them from darknefls to light, and from
the power of Satan unto God ; that they
may receive forgivenefls ofl fins, and inheri
tance among them which are fanctified by faith
that is in me. I will here infift on thefie
Bleffed Effects of Chriftian ' Liberty ; not
only becaufe the Defign of the Chapter de
mands it, but alfo to prevent the being
obliged to any tedious Repetition of them
hereafter, under every diftinct Branch of
Chriftian Liberty.
§. 1. Sin is a great Evil; and there
fore Deliverance' fro£i the Dominion of it is

Of Chriftian Liberty in General. 227

isa great Good. To make this evident,
we need but reflect a little on the Nature
and Effects of Sin. If we enquire into
the Nature of Sin, we- fhall find that it
is founded in the Subverfion of the Dignity,
and defacing the Beauty of Human Nature :
And that it confifts in the Darknefls of our
Underftanding, the Depravity of our Affe
ctions, and the Feeblenefls and Impotence
of the Will. The Vnderflanding of a
Sinner is incapable of difcerning the Cer
tainty and Force of Divine Truths, the
Lovelinefs of Virtue, the unfipeakable
Pleafure which now flows from the great
and precious Promifles of the Gofpel, and
the incomparably 1 greater which will one
day flow from the Accomplishment and
Fruition of theml His AfleCtions, which
if fixt and bent op Virtue, had been In
centives, as they /were defigned by God,
to noble and worthy Actions, being biafs'd
and perverted, do now hurry him on to
lewd and wicked ones. And by thefe the
Mind, if at any time it chance to be awa
kened and render'd fenfible of its Happinefs
and Duty, is over-power' dand opprefls'd. It
this were not the true State of a Sinner ;
if the ftrength of Sin did not thus confift in
the Diforder and Impotence of all the Fa
culties of the Soul, whence is it that the
Si rine; acts as he does ? Is it not evident
Q^ 2 that

a a 8 Of Chriftian Liberty in General.
that his Vnderflanding is infatuated, when
he lives as if he were meerly, wholly,
Body ? As if he had no Soul, or none but
one refulting from, and diffolv'd with, its
Temperament and Contexture ? One defigned
to no higher purpofe, than to contrive,
minister to, and partake in its Senfualities ?
Is it not evident that He has little expe
ctation of another World, who lays up his
Treaflures only in this ; and lives as if he
were Born only to make proviflon for the
flefh to fulfil the lufis thereof? 'Tis true,
all Sinners are not equally ftupid or obdu
rate : But even in thofe in whom fome
flparks of Vnderflanding and Conflcience re
main unextinguifhed , how are the weak
Defines of Virtue baffled and over-power'd
by the much ftronger Paffions which they
have for the Body and the World ? Do they
not find themfelves reduced to that wretch
ed ftate of Bondage, wherein the good that
they would do, that they do not ; but the evil
that th.ey would not do, that is prefent with
them ? ' 'Tis plain then that Sin is a Difleafle
in our Nature : That it not only extin-
guifhes the Grace of the Spirit, and oblite
rates the Image ofl God ftampt on the Soul
in its Creation ; but alfo fcatters and diffu
ses I know not what Venom and Infection
thorough it, that makes it eagerly purfue its
own Miflery. 'Tis a Difleafle that produces
« more

Of Chriftian Liberty in General. 229
more intolerable Effects in the Soul, than
any whatever can in the Body. The Pre
dominancy of any noxious Humour can
breed no Pain, no Difturbance, equal to
that of a Predominant Paffion : No Scars
or Ruins which the worft Difleafle leaves
behind it, are half fo deformed and loath -
flom as thofe of Vice : Nay, that laft Change,
which Death it felf produces, when it
converts a beautiful Body into Duft and
Rottennefs , is not half fo contemptible or
hateful as that of Sin ; when it transforms
Man into a Beaft or Devil. If we do not
yet Sufficiently comprehend the Nature of
Sin, by viewing it as it exifts in our Minds
and Hearts, we may contemplate it in our
Actions. And here, 'tis Blindnefs and Fol
ly, Rafhnefs and Madnefs, Incogitance,
Levity, Falfftood and Cowardife; 'tis e-
very thing that is mean and bafie : And all
this aggravated by the moft accurfed In
gratitude that Human Nature is capable
of. Thefe and the like Reflections oh the
Nature of Sin, cannot chute but render it
hateful. And if
Secondly, we make any ferious ones on
the Effects of it, they cannot fail of ren
dering it frightful and dreadful to us.
Thefe Effects may be efpecially reduced to
Three : 1 . The ill influence Sin has upon
Q_ 3 our

230 Of Chriftian Liberty in General.

our Temporal Concerns. 2. Guilt. And
3. Fear. As to the Firft of thefe, I fhall
only fay, that we fiuffer very few Evils
but what are owing to our own Sins : That
it is very rarely any Calamity befals us,
but we may put our Finger on the Foun
tain, the Sin, I mean, from whence the
Mifchief flows. Whence come wars andfighr-
tings amongft 'you, faith St. James, come they
not from your lufis, which war in your • mem
bers? This is every jot as applicable to
Private as Publick Contentions i And where
envy, (trifle, and contention is, no evil work,
no difiafter will be long abfent. I might
run through all the different kinds of Evils
that infeft the Body, or embroil the For
tune ; that blaft our Hopes, or Stain our
Defires : And eafily Shew, that they all
generally fpring from our Vices. Nay,
what is worfie yet, I could fhew that Sin
converts our good things into evil, and our
Enjoyments into Punifhments: That it ren
ders the flight eft Evils intolerable ; turns
Scratches into Wounds, and Wounds into
Gangreens. But this is too copious a fub
ject ; and would infenfibly render me Vo
luminous, when I would be as fhort as
poffibly I can. A Second Effect of Sin k
Guilt ; which is nothing elfe, but a Covfci-
oufnefls of having done ill,, and an Obliga-
i:on to P u m fi^ne 'nt refulting from it. And
though

Of Chriftian Liberty in General. 2 3 1
though Men often Sin with Hopes of Im
punity, yet it is hard to imagine, even on
this Suppofal, that they fhould fin without
fuffering the Reproaches of their own Minds,
which furely muft be very uneafly to them :
To be perpetually vext at ones own Folly ;
to commit thofe things which we inward
ly condemn, and be in continual Pain left
they fhould come to Light ; to be always
diflpleafled at ones flelfl, and afraid, not on
ly of the Reflections of others, but our
own : This is, methink, a great Evil, did
no other attend our fin. But , Thirdly,
Fear is almoft infeparably join'di with
Guilt : For Guilt does not only damp the
Chearflulnefls, and .enfeeble the Vigour of
the Mind ; it does not only d.eflroy that
Confidence Man would otherwife naturally
have in God, and render him Cowardly and
Pufillanimoas ; but it terrifies his. Soul with
-Melancholy Apprehenfions, and makes him
-live continually in flear of Death and Pu-
nifhment. And thus the Scripture repre
sents the (late of a /wwer : T/71? wicked flee
when none purfue : ( but the righteous are
bold- as a lion, Prov. 28. 1. If our heart
condemn us, God is greater than our heart,
and knoweth all things, 1 John 3. 2. Then'
isino peace to (he wicked, faith the Eorf^
I fa. 48. 22. To deliver them, who t;j<ougl!
fear of death, were all their life /<v/.v fub-
O 4- ><Y;'

232 Of Chriftian Liberty in General.

ject to bondage, Heb. 2. 15. The finners in
ZJon are afraid, fearfulnefs has flurprifled the
Hypocrites ; who among us fhall dwell with
the devouring fire? who amongfl us fhall dwell
with ever lofting burnings ? Ifa. 33. 14. Nor
let any one wonder, that notwithftanding
the outward Gaiety of the flnner, the Spirit
thus deflcribes the inward Condition of his
Soul. As long as Men retain the Belief
of a God , it is impoffible they Should
wholly free themfelves from the Fear of
him. They may indeed forget him in the
Fits of Luft or Paffion : But in their Inter-
miffions his Terrors will return upon them
with more Violence. Again, As long as
Men retain the common Principles of
Truth and Juftice ; if they acknowledge
but the Obligation of that univerflal Law,
Thou fhalt do to others, as thou wouldefll they
fhould do unto thee,'tis impoffible they Should
reflect on their fins without Regret and Vn-
eafinefls ; for there is no fin but has, more
or lefs, Repugnancy in it to Truth, Juftice,
and Goodnefs. Finally, As long as Men are
perfiuaded that there is fuch a Faculty as
Confidence, that God has prefcribed them a
Law, and that they are accountable to Him ;
the natural Confidence cannot chufe hut by
Fits, and upon Occafions, fcourge and tor
ture, lance and gafh them. And 'tis a hard
matter to wear out thefe Notions : They are
' fo

Of Chriftian Liberty in General. 2

-> -i

fp natural and obvious ; the Proofs of them
are fo clear ; their Reputation and Autho
rity in the World is fo well eftdlifhed ; and
the Providence of God fo frequently incul
cates them. Men may eafi> wear out all
fenfie of the Beauty, and of their Obligati
ons to the Heights and Perfections of f/r-
?#e : But they cannot fio eafily do this in
reference to Virtue in general ; becaufe 'tis
temper'd and accommodated to Human
Nature and Society ; and neceffary to the to
lerable well-being of the World. Men may
foon, Iconfefs, extinguifh their Chriftia-
mty, but not Humanity : And while this
remains, Sin will leave a Stain and Guilt
behind it ; and Guilt will be attended by
Vneaflnefs and Fear. The very Pagans;
who had advanced fo far in Wickednefs,
as to be given up to all difhonourable Paf
fions, and to commit all uncleannefs with
greedinefs, had not yet fo mortified and flu-
pifled their Confidences, but that it gave
much Difturbance, Rom. i. ver. 32. 'tis
faid of them, that they knew the judgment
of God, that they which committed fiuch things,
were worthy of death. And Rom. 2. 15.
Their conferences are faid to accufie and con
demn them. And 'tis of very wicked Men,
that the Author to the Hebrews affirms,
that through flear ofl death they were all their
life-time fubject to bondage. But

234 Of Chriftian Liberty in General.
But are there not, will fome fay, many
Ingenuous and Brave Spirits , who have
diflperfled thefe vain SpeCtres, and burft thofe
fuperftitious Fetters , by which you la
bour to flear e and enfiave the World ? I do
not doubt, indeed, but that there are too
many who have vigorously endeavour'd
to calhier all Principles or Natural and
Revealed Religion, and utterly to extin
guish allConflcience of Good and Evil. But
this is fuch an Attempt, in which, I con-
fefs, I could never have believed, that the
moft daring fimner could have proved fluc-
cefsfal, had not the Scriptures told me that
there are fome, who are pafl fleeting, Eph.
4. 19. of a flear' d Conflcience, 2 Tim. 4. 2,
who are not afhamed when they have commit
ted iniquity, neither can they blufh, Jer. 6.
1 <. who call good evil, and evil good ; that
put darknefls for light, and light for dark-
nefls ; that put bitter for fweet, and fweet
for bitter, Ifai. 5. 20. Such Sinners there
are then : But what does this amount to ?
What can their Senfe or Example weigh?
I am fure thefe poor Wretches are as far
diftant from any true Happinefs, as from
Senfe ; and deferve our Pity, not Imitati
on. As will eafily appear from thefe fol
lowing Confiderations.
1. 'Tis true, Confidence depends upon
Opinion : But what if this Opinion depend up Oil

Of Chriftian Liberty in General. 23^
upon Senfe and Truth ? What if it be built
upon the Demonftration of the Spirit and of
Power ? In what a deplorable Condition are
thefie Men of Wit? The Fear of an angry
God, a Judgment to come, and an Hell, is no
common or ordinary Fear. 'Tis not the Fear
of a fcratch or wound in the B^ ? °f a
&^y?«? in the Purfuit of Preferment ; or a
Diflappointment in that of Pleafure; 'tis
not the /o/> or the forfeiture of Eflate, in
part,, or whole : 'Tis not a B/etf upon our
Reputation ; 'tis not the Death of a Child,
a Brother , or what is wore , if fo be
Such, a Friend .- 'Tis not any thing of this
kind that is the ObjeCt of this Fear ; but Mu
flery pure and unallay'd ; complicated, ac
cumulated Mi fiery : Mif'ery unalterable, in
curable, and lafting as long as Eternity.
Methinks before one fhould venture on a
Sin, which is threatned with fuch a fl ate as
this ; and much more, before one Should
refolve to continue in it, it were reafonable
to be very fure, that the Notion of a Hell
were falfe, and the Doctrine of Eternal
Punifhment a meer Bugbear. Nay, I pro-
tcft, in a matter of this Importance, I think
one Should Scarce truft to a Demonftration,
unlefs it had palfed the T eft of the' moft
folid and impartial part of Mankind, and
Stood the Shock and Trial of many Ages.
But, alas, after the utmoft Efforts of Wit and

236 Of Chriftian Liberty, in General.
and Luft, what has ever yet been 'produ
ced, that has been able to undergo the
Examination even of an honeft Man? What
Arguments have yet been Started againft a
Judgment to come, that have been able to
work upon any who were truly ferious in
the Point? And if a Judgment to come,
why not an Hell ? Revelation is plain ;
and Reafon can find no Inconfiftency in
the Doctrine. Human Laws punifh a fingle
Offence fometimes with Death or Banifh-
ment ; with lofls of Efilate .- And by this,
and divers other ways, extend the Puniih-
ment of the Criminal to his Pofierity :
That is, make it as Eternal as they can.
And fhall it be thought unjuft in God to
punifh the repeated Provocations of an im
penitent Life ; the Neglect of that great Sal
vation wrought bytheB/00^, and publifhed
by the Mouth of his dearly Beloved Son ; and
all this wilfully in Defiance of the Light of
the Gofpel, and Solicitations of the Spirit ;
in Defiance of Mercies and Chaftiflements ;
Shall it, I fay, be thought unjuft in God to
punifh this by a miflerable Eternity ? When
Infinite Goodnefs has in vain tried all imagi
nable means to reclaim a Sinner, what has fo
to complain of, if God leave him to the Ef
fects of his own Choice? Sin, as it alienates
our Affections from God here, fo muft it cer
tainly exclude us from his Prefience and his
Favour

Of Chriftian Liberty in General \ 237
Favour hereafter. And what can be theCafe
of that wretched Creature, who is banifhed
for ever to thofe black and difimal Regions,
which no Ray, no Influence of Divine Good
nefs can ever reach r Where Shall thofe un
happy Creatures dwell, which fhall be cha
fed by the Prefience and Glory of God out of
the new Heavens and the new Earth, (or
which rather can never approach either)
but in that outward Darknefis, which is part
ed from the World of the Bleffed by an un-
paffable Gulph ? Ah then ! if this be fo,
what do wretched Men gain by growing im
pudent in Wickednefls? Alas! the more in-
fenfible Men are of the Deformity and Dan
ger of Sin, the more defperate their ftate,
the more incurable their Difleafle ; and the
nearer they to Death and Deftruction : My
Spirit fhall not always fitrive with man. This
is indeed a bleffed Advantage, to Stand upon
the brink of Damnation ! 'Tis a glorious
Victory, to have defeated all the Means of
Grace and Happinefs ! 'Tis an Heroick At-
chievement, to be able to extinguifh all true
Senfe and Reafon, as well as Religion, and
become impregnable, impenetrable to all
Arguments, to all Motives which either the
tendereft Love or the profoundeft Wifdom
of God and Man can attack us by !
2. I cannot but think that thofe very
Men, who for the moft part are obdurate and in^

238 Of Chriftian Liberty in General \
infienfiible, do fiuffer fome, though rare re
turns of Anxiety and Fear. Why elfe 'are
they fuch avowed Enemies to Solitude and
Retirement ? To all ferious and calm Refle
ctions, that they are ready to take up with
a moft trifling and contemptible Bufinefis or
Diverfion ? nay, tired with a dull and tafte-
lefs Repetition of a Folly ; they chufe to re
peat it to their Lives End, rather than be
alone, and thoughtful ? What is this, but to
confifis that there is fomething within which
they are afraid to awaken ? That there is
fuch a Brightnefls in Divine Truth, that they
dare not open their Eyes upon it, left it
fhould fill their Souls with the Terrors of
God? This Height of Wickednefls then at
beft is a ftate fit only for Fortunate Sinners,
who can rowl and tumble from Folly to
Folly, from one Impertinence or Extrava
gance to another, endlefly : And yet what
becomes of thefe poor Things, when a
Difiafter, when a Difleafle, nay, but a wake
ful hour by Night forces them to retire in
to themfelves? 3. A Sinner does not foon arrive at this
ftate of Infienfibility. It cofts him very
dear to grow impudent in his Luft. Many
a Pang, many a Torment has he fuffer'd
firft ; often has he felt the Wounds of Con
fidence ; often has he trembled and Shrunk
at the Menaces of God. The Soul can no
more

Of Chriftian Liberty in General. 239
more be reconciled to Sin, than the Body
to Excefls , but by puffing thorough many
painful and fickly Fits, many uneafiie Pangs
and Qualms. And is it not worth the
while to endure fo much in order to be dam
ned ? Is it not an infallible Mark of more
than vulgar Wifdom, to purchafe Miflery at
fo dear a rate ? To endure hardfhip as good,
fol dier s of Chrift Jefus, for a Crown, a ne
ver-fading Crown, this with them is an Un
dertaking that deferves to be expofed, and
lafhed with the utmoft feverity of Spight
and Confidence : But to fiuffer, as it were,
repeated Martyrdoms to gain an Hell, this is
what they think becomes Men of their Parts
and Gallantry. Bleifed God ! to what de
gree of ' Madnefis and Stupidity may Men of
the finefi Natural Parts fink, when abandon' d
by Thee ? Or rather, when they themfelves
abandon Thee, and that Light which Thou
haft fiet up in the World ? Our Lord and
Mafter thought the Profits and Pleafiures of
the whole World a poor Compenfation for
the Lofis ofthe Soul .- What is a man profited,
if he gain the whole world, 'ike. Mat. 16. But
thefe Men rather than it Should not perifh
for ever, will charge through Shame and
Pain, Remorfie and Sic knefls, and all the Obfita-
cles that God has fet between us and a defi-
perate Height ofWickednefis.

Is.
\'v'v.

4. Though

.40 Of Chriftian Liberty in General.
4. Though a Sinner may come to that
pafs, as to flupprefls his Confidence, and ma
fter his Fears, yet he muft ever be conficious
to himfielf of the Fruit lefinefs and the Mean-
nefis of a Courfe of Sin. He muft needs
be inwardly fenfible, that he has wearied
himfelf to commit Iniquity to no purpofle ;
that his Mind has been reftlefls and tem-
pefluous, like a troubled flea, cafling up its own
mire and dirt : He muft be conficious to him
felf, that fo is falfe and unjuft, unconflant
and ingrateful, and in Bondage to fuch Lufis
as are mean and poor, and injurious to his
Repofle, and which he has often wifhed him
felf free from. And this no doubt muft be
a &/e?jf/<?d Condition, when a Man's tw#
Af/*^ does to his Face affure him, That he
is that very thing which /z//?fo «w7d con
demns and flcorns, and which he cannot en
dure to be charg'd with, without reflenting
it as the higheft Affront ! Certainly it were
better that all the world fhould call me Fool,
and Kjiave, and Villain, than that / Should
callmyflelfl flo, and know it to be true. My
Peace and Happinefs depends upon my own
Opinion of my felf, not that of ttfforj :
'Tis the inward Sentiments that / have of
my felf, that raifie or ^e<J? me ; and my
Mind can no mote be pleafed with any Sen-
fat ion but its own, than the Body can be
"gratified by theRelifhes of another's Palate. 5* The

Of Chriftian Liberty in General. 24 1
5. The more inflenfible a Sinner grows,
the more intolerable is the Diforder and Di
ffraction which Sin produces in his Affairs.
While Men are under any little restraints
of Confidence; while they are held in by
Scruples, and Fears, and Fits of Regret ;
while, in a Word, they fin with any Mode-
fiy, fo long Sin will tolerably comport wirh
their Interefl and Reputation ; but as foon
as they grow inflenfible and impudent, they
pafs all bounds, and there is nothing fio dear
and confiderable to them, which they will
not flacrifice to their Wickednefs. Now
Wife and Children, Friends, Eftate, Laws,
Vows, Compacts, Oaths, are no ftronger
Ties to them than Sampflon's Withs, or
Cords. Such an one as this is very well de
fcribed in the Prophet; Thou art a flwiflt Dro
medary, traverfing her ways ; a wild Afls ufled
to the wildernefls, that flnuffeth up the wind
at her pleafure ; in her occafion who can turn
her away? Jer. 2.23. And again, he is
fitly reprefented to an Horfle ruffing into the
Battel. He has as much Contempt for his
Safety and Happinefs, as for Reafon and Re
ligion ; he defies Shame, Ruin, and Death,
as much as he does God and Providence .-
In one word, with an impudent and lewd
fiupidity he makes all the hafle he can to be
undone ; and fince he will be fo, it were well
if he could be undone alone, I am fure we
R have

242 Of Chriftian Liberty inGeneral.
have too many Inftances at this day, of the
miferable and fatal Effects of Atheiflm and
Deifm,to leave any room to doubt whether
I have flrained the Point here or no.
Upon the whole it does appear, That
Sin is a great Evil ; and that'the Evil of it
is not leffen'd but increafled by Obduration.
And from hence the Proportion inferr'd
does naturally follow, That Deliverance
from it is a great Good ; fo great, that if we
estimate it by the Evil there is in Sin,
Health to the Sick, Liberty to the Captive,
Day to the benighted, weary, and wan-
dring Traveller ; a Calm, a Port, to Paffen-
gers in a Storm ; Pardon to Men adjudged
to death, are but weak and imperfect 7w^-
ges or Refiemblances of it. A Difieafie will
at worft terminate with the Boiy» and
Lifie and P^/'/z will have an End together :
But the Pain that S/'/z caufes will endure to
all Eternity ; for the worm dies not, and the
fire will not be quenched. The Error of the
'Traveller will be corrected by the ap
proaching Day, and his Wearinefis refrefhed
at the next Stage he comes to ; but he that
errsimpenitently from the Path of Life, is
hfl for ever : When the Day of Grace is
once fet upon him, no Light Shall e'er re-
cal his'wandring Feet into the Path ofl Righ
teoufnefs and Peace ; no Eafie, no Ref refit
ment

Of Chriftian Liberty in General. 2,43

ment Shall e'er relieve his Toil and Miflery.
Whilft the Feet of the Captive are loaded
with Fetters, his Soul may enjoy its trueft
Liberty ; and in the midft of Dangers and
Dungeons, like Paul and Sz7^, he may ting
Scw^ ofPraife and Triumph : But the Cap
tivity of Sin defiles, oppreffes, and enflaves
the Mind, and delivers up the miferable
Man to thofe intolerable and endlefs Evils,
which inexorable Juftice and Almighty
Wrath inflicts upon Ingratitude and Obftina-
cy. A Storm can but wreck the Body, a frail
and worthlefs Bark ; the Soul will eficape
Safe to Shore, the Bleffed Shore, where the
happy Inhabitants enjoy an undifturbed, an
everlafting Calm : But Sin makes fhipwrack
of faith and a good Confidence, and he that
perifhes in it does but pafis into a more mifera
ble Slate ; for on the wicked God will rain
flnares , fire and brimflone, fiorm and tem-
peft; this fhall be their portion for ever,
Pfal. 11. And laftly, A Pardon fends back
a Condemned Criminal to Life, that is, to
Sins and Sufferings, to Toils and Troubles,
which Death fif Death were the utmofthe had
to fear, would have freed him from : But
he that is once delivered from 5i», is />*/?
from Death to Life, and from this Life of
tofo, of Love , of H^e, fhall foon pafis
to another of Fruition and Glory.
R 2 §.2. A

244 Of Chriftian Liberty in General.

§. 2. A Second Fruit of Liberty is Good
Works. Here I will She w Two things : Firft,
and this but briefly, That the Works of
Righteoufnefs contribute mightily to our
Happinefs ; and that Immediately. Secondly,
That Deliverance from Sin removes the
great Obftacles and Impediments of Righte-
ouflnefls, and throws off that Weight which
would otherwife encumber andtireus in our
-R^ce. ,x. Holinefs is no fma 11 Pleafure, no
Small Advantage, to him who is exercifed
therein. When Nature is renewed and re-
fiored, the Works of Righteoufnefis are pro
perly and truly the Jf^r/fo 0/ Nature ; And
to ^0 £tW to A/*/;, and offer up our Praifies
and Devotions to Go^, is to gratify the
firon'gefl and moft delightful Inclinations
we have. T hefe indeed, are at firft ftifled,
and oppre fifed by Original Corruption, Falfe
Principles, and I iciorn Cufioms : But when
once rfoj have broke through jfo_/e, like
Seeds through the Earthy Coats they are
enclofied and imprifoned in, and are im
pregnated, warmed, and cherifhed by an
Heavenly Influence, they naturally fhoot up
into good Works. Virtue has a Cceleftial
Original, and a Cceleftial Tendency : From
God it comes, and towards God it moves :
,And can it be otherwife than amiable and
pleafant ? Virtue is all Beauty, all Harmony
and CWer ; and therefore we may view, and

Of Chriftian Liberty in General. 245
and review, confider, and reflect upon it
with Delight. It procures us the Favour of
God and Man ; it makes our Affairs natu
rally run fimoothly and calmly on; and fills
our Minds with Courage, Chearflulnefls, and
good Hopes. In one word, Diverfion and
Amufiements give us a Fanciful Pleafure,
an Animal fienfitive Life, a /forf and mean
one : $/'# a deceitful, falfe, and /***/
one : O/z/y Virtue, a />*re, a rational, a g/o-
770^, and lafiing one. And this is enough
to be faid fore : The Lovelinefs of Holinefs
being afubject which ever and anon I have
occafion to engage in. 2. I am #«c? to fhew,
That Deliverance from <Si» removes the
Impediments of Virtue. This will eafily
be made out, by examining what Influ
ence felfifhnefs, flenfluality, and the Love
ofl this World, which are the three great
Principles or Sources of Wickednefs, have
upon the feveral Parts of Evangelical
Righteoufnefs. 1. The firft Part is that,
which contains thofe Duties that more im
mediately relate to our felves. Thefe are
efpecially two , Sobriety and Temperance,
By Sobriety, I mean a ferious and impartial
Examination of things ; or fuch a State of
Mind as qualifies us for it. By Temperance, ,
I mean tlie moderation of our Affections
and Enjoyments, even in lawful and al
lowed Instances. From thefe proceed Vi-
R 3 gilanc?

246 Of Chriftian Liberty in General.

gilance, Induflry, Prudence, Fortitude ; or
Patience and Steadinefs of mind in the
profiecution of what is beft. Without thefe
'tis in vain to expect, either Devotion to
wards God, or Juftice and Charity towards
Man. Nay nothing good or great can be
accomplished without them : Since with
out them we have no ground to hope for,
either the Afliftance of Divine Grace, or the
Protection and Concurrence of Divine
Providence. Only the pure and chafl Soul is
a fit Temple for the Residence ofthe Spirit .-
And the Providence of God watches over
none, or at leaft none have Reafon to
expect it Should, but Such as are them
felves vigilant and induftrious. But now,
how repugnant to, how inconsistent with
thofie Virtues, is that Infatuation of Mind,
and that Debauchery of Affections, wherein
Sin confifts ? How incapable, either of So
briety or Temperance, do felfifhnefs, flenfiuali-
ty, and the love of this world, render us ?
"What a falfe Eflimate of things do they
caufe us to form ? How inflatiable do they
render us in our Defire of fuch things, as
have but falfe and empty Appearances of
Good ? And how imperioufly do they pre
cipitate us into thofe Sins, which are the
Pollution and Difhonour of our Nature ?
On the contrary, let man be but once en-
light ned by Faith ; let him but once come to

Of Chriftian Liberty in General. 247
to believe, that his Soul is himfelf, that he
is a Stranger and Pilgrim upon Earth, that
Heaven is his Country, and that to do good
Works is to lay up his Treafure in it ; let him,
I fay, but once believe this, and then, how
Sober, how Temperate, how Wife, how Vi
gilant, and Indufitriom will he grow ? And
this he will foon be induced to believe, if
he be not actually under the Influence of
vicious Principles , and vicious Cufioms.
When the Mind is undeceived and dif-
abufed, and the Affections difiengaged, 'tis
natural to Man to think calmly, and to de-
Sire and enjoy with a Moderation, fuited to
jufl and fibber Notions of worldly things :
For this is to think and act as a Man. A
Second Part of Holinefs regards God as its
immediate Object, and confifts in the Fear
and Love of Him, in Dependence and Self -
Refignation , in Contemplation and Devoti
on. ~~ As to this, 'tis plain, that whoever is
under the Dominion of any Sin, muft be an
Enemy, or at leaft a Stranger to it. The
Infidel knows no God ; and the Wicked will
not, or dares not, approach one. Their
Guilt, or their Averfion keeps them from
it. Selflfibnefls, Senfluality, and the Love ofl
the World, are inconfiftent with the Love ofl
the Father, and all the Several Duties we
owe him: They alienate the Minds of
Men from Him, and fet up other Gods in
R 4 his

2 48 Of Chriftian Liberty in General.
his room. Hence the Covetous are pro
nounced guilty of Idolatry, Col. 3. 5. and
the Luxurious and Vnclean are faid to make
their belly their God, and to glory in their
fhame, Phil. 3. 19. But as fOon as a poor
Mandificerns that he has fiet. his Heart upon
falfe Goods ; as fioon as he finds himfelf
cheated and deceived in all his Expectati
ons by the World, and is convinced that
God is his proper and his Sovereign Good ;
how natural is it to turn his Defires and
Hopes from the Creature upon the Creator ?
How natural is it to contemplate his Great-
nefls and Goodnefls, to thirft impatiently for
his Favour , and dread his Difpleafure ?
And fuch a Man will certainly make the
Worfhip of God a great part, at leaft, of
the Bufinefis and Employment of Life. With
this he will begin, and with this he will
end the Day : Nor will he reft here ; his
Soul will be ever and anon mounting to
wards Heaven, in Efaculations ; and there
will be fcarce any Action, any Event; that
will not excite him to praifle and adore God,
or engage him in f^)me wife Reflections on
his Attributes, But all this, will the Loofle
and Atheiflical fay, may be wellfipar'd, 'tis
only a vain and idle Amufiement. War and
Pe/zce, Bufinefis and Trade, have no Dp-
fendence upon it : Kjngdoms and Common
wealths may fiand and fiottrifo* and Sensible

Of Chriftian Liberty in General. 249
Men may be rich and happy, without it. But
to this I anflwer, Religion towards God is the
Foundation of all true Virtue towards our
Neighbour. Laws would want the better
part of their Authority, if they were not
enforced by an Awe of God: The wifeft
Counflels would have no Effect, did not Vir
tue and Religion help to execute them :
Kjngdoms and Commonwealths would be.
diffolved, and burft to pieces, if they were
not united and held in by thefe Bonds : And
Wickednefs would reduce the World to one
great Solitude and Ruin, were it not tem
pered and refrained, not only by the Virtues
and Examples, but by the Supplications and
Inter ceffions too,of devout Men. Finally, this
is an Objection fit for none to make, but the
Sottifh and the Ignorant ; Men of deflperate
Confidence^ and little Kjiowled,ge. For who
ever is able to confider, by what Motives Man
kind has ever been wont to be moft Strong
ly affected ; by what Principles the World
has ever been led and governed ; how great
an Intereft even Superflition has had, either
in the Civilizing and Reforming Barbarous
Nations ; or the Martial Succeffes of the
firft Founder s«of Monarchies, and the like ;
whoever, I fay, is able to reflect, though
but flightly, on thefe things, can never be
fo filly, as to demand what the ufe of Reli
gion is ; or to imagin it poffible to root up its
Authority in the World. The

250 Of Chriftian Liberty in General.
The Third Part of Holinefs regards our
Neighbour ; and confifts in the Exercife of
Truth., Juftice^ and Charity. And no where
is the ill Influence of Selfifhnefis, Senfluality,
and the Love of the World, more notori
ous than here : For thefe rendringus impa
tient and infatiable in our Defires, violent
in the Profiecution of them, extravagant
and exceffive in our Enjoyments ; and the
things of thisworld being flew and finite, and
unable to fatisfy fuch inordinate Appetites ;
we Stand in one anothers Light, in one ano-
thers way to Profit and Pleafiures, or, too
often at leaft, fieem to do fo : And this muft
unavoidably produce a thoufand mifierable
Confiequences. Accordingly, we daily fee
that thefe Paffions, Selfifhnefs, Senfluality,
and the Love ofl the World, are the Parents
of Envy and Emulation, Avarice,.. Ambiti
on, Strife and Contention, Hypocrify and
Corruption, Lewdnefls, Luxury and Prodiga
lity ; but are utter Enemies to Honour, Truth
and Integrity; to Generofity and Charity,
To obviate therefore the mifchievous £/-
/e#.f of thefe vicious Principles, Religion
aims at implanting in the World others of
a benign and beneficent Nature ; oppofing
againft the Love of the World, Hope ;
againft Selfifhnefs, Charity ; and againft
Senfluality, Faith : And to the end the dif
ferent Tendency of thefe different Principles may

Of Chriftian Liberty in General. 251
may be the more confpicuous ; I will
briefly compare the Effects they have in
reference to our Neighbour. Selfifhnefis makes
a Man look upon the World as made for
him alone; and upon all as his Enemies,
who do any way interfere with, or obftruct
his Defigns : It Seals up all our Treaflures ;
confines all our Care and Thoughts to our
private Intereft, Honour, or Pleafure ; em
ploys all our Parts, Power, and Wealth, and
all our Time too, in Purfuit of our parti
cular Advantage. Senfluality tempts a Man
to abandon the Care and Concern for his
Country , his Friends and Relations , and
neglect the Duties of his Station , that
he may give himfelf to fome fottifh
and dishonourable Vice: It prevails with
him to refufe Alms to the poor, Affiftance
to any publick or Neighbourly good Work,
and even a decent, nay fometimes a neceffa
ry Allowance to his Family, that he may
wafte and laviih out his Fortune upon
fome vile and expenfive Luft. In a word,
it makes him incapable of the Fatigues of
Civil Bufwefls ; and much more of the
Hardships and Hazards of War : So that
inftead of imitating the glorious Example
of Vriah, who would not fiuffer himfelf
to be courted into the Enjoyment even of
allowed Pleafures, nor indulge himfelf in.
the Tenderneffes and Careffes of a Wife and

252 Of Chriftian Liberty in General.
and Children, while Joab and the Armies of
Ifirael were in the Field ; he, on the con
trary, diffolves and melts down his Life and
Fortunes in Vncleannefls and Luxury, the
fhame and burden of his Country and his
Family, at a time when not only the Ho
nour, but the Safety of his Country lies at
flake, and Prince and People defend it by
their Toil and Blood. What Should I men
tion the Love of the World ? Are not the
Effects of it as vifible, amongft us, as de
plorable ? Does not this whereever it reigns,
fill all Places with Bribery and Corruption,
Falfhood, Treachery and Cowardifle? Worfle
cannot be Said on't, and more needs not :
For what Societies can thrive, or which
way can Credit and Reputation be flupport-
ed ? What Treaflures, what Counflels, what
Armies, what Conduct, can fave a People,
where thefe Vices prevail ? Let us now,
on the other fide, fuppofe Selfifhnefs, Sen-
fluality,and the Love of the World, calhiered ;
and Faith, Hope, and Charity, entertained
in their room ; what a bleffed Change will
this effect in the World ? How foon will
Honour and Integrity, Truth and Juftice,
and apublick Spirit revive? How Service
able and eminent will thefie render every
Man in his Charge ? Thefle are the true Prin
ciples of great and brave Actions : Thefle,
thefe alone, can render our Duty dearer to us

Of Chriftian Liberty in General. 253
,, „ . ¦ 11 * -i 1 1 ~*
us than any temporal Confideration : Thefe
will enable us to do good Works, without
an Eye to the Return they will make us ;
Thefe will make it appear to us very rea-
fonable, to Sacrifice Fortune, Life, every
thing, when the Honour of God, and pub-
lick good, demand it of us. The Belief
and Hope of Heaven, is a fufficient Encou
ragement to Virtue when all others fail :
The Love of God, as our Supream Goodf
will make Us eafily flurmount the Confide
ration of Expence, Difficulty, or Hazard, in
fuch Attempts as we are fure will pleafe
Him ; and the Love ofl our Neighbour as our
felves, will make us compaffionate to his Evils
and Wants, tender to his Infirmities, and
Zjalous of his good as of our own. How
happy then would thefie Principles make
the World ? And how much is it the Inter eft
of every one to encourage and propagate thefe,
and to difcountenance and flupprefls the con
trary ones? I have done with the flecond
Effect of Chriftian Liberty; and will pafis
on to the Third, as foon as I have made
two Remarks on this laft Paragraph. Firftf
'Tis very evident from what has been faid
in it, that folid Virtue can be Graffed on no
Stock, but that of Religion : That uni-
verflal Righteouflnefls can be rais'd on
none but Gofpel Principles ; who is he
that overcomes h the world) but he that be
lieveth

254 Of Cbri&ian Liberty in General.
lieveth that Jefus is the Chrift ? i Joh. 5.
I do not oppofe this Propofition againft Jew
or Gentile. God vouchsafed in fundry times
and in divers manners, fuch Revelations of
his Truth, and fuch Communications of his
Grace, as he faw fit : And to thefe is their
Righteoufnefs therefore, whatever it was, to
be attributed, not to the Law of Nature or
Mofles. But I oppofe it againft the bold
Pretenfions of Libertines and Atheifis at
this day. Honour and Juftice in their
Mouths is a vain Boaft ; and the Natural
Power they pretend to over their own Acti
ons, to flquare and govern them accord
ing to the Rules of right Reafon, is only
a malicious Defign to fupplant the Honour
of Divine Gr^ce; and is as falfe and ground-
lefls as arrogant. Alas ! they ?4/& of a Lz-
^erry which they do not underftand : For
did they but once admit Purity of Heart
into their Notion of it, they would foon
difcern what Strangers they are to it.
How is it poffible, but that they fhould
be the Servants of the Body, who rejeCt
and disbelieve the Dignity and Pre-eminence
of the Soul ? How is it poffible, they fhould
not be lovers ofl pleaflure more than lovers of
God, who either believe no God, or none
that concerns himfelf much about us ? And
how can they chufe but befielfifb and flenflual,
and doat upon this World, who expect no
better^

Of Chriftian Liberty in General. 255
better, who believe no other ? Take away
Providence and a Life to come, and what
can oblige a Man to any Action, that Shall
crofls his temporal Inter eft or his Pleaflure ?
What Shall rewardhis eflpoufing Virtue, when
it has no Dowry , but Loffes, Reproaches,
and Perfections ? What Shall curb him in
the Career of a Luft, when he may com
mit it, not only with Impunity, but as
the World fometimes goes, with Honour
and Preferment too ? Though, therefore,
fuch Men as thefe may poffibly reftrain
their outward Actions, yet are they all the
while enflaved and defiled in their Affecti
ons ; and the very Liberty they boaft of in
their Conduct and Management of them-
fielves openly, Springs from i their fiecret Ser
vitude to fome vile Paffion or other. Nor
yet can I be fo foft and eafy as to grant,
that fuch Men as thefe, either do or can
arrive at the Liberty they pretend to : I
mean, that of Regulating and Governing all
their outward Actions by the Rules of Vir
tue. They too often throw off the Difl-
guifle, which either Hypocrifiy or Enmity to
Religion, makes them put on ; and prove
too plainly to the World, that when they
lay Reflraints on themfelves in this or that
Sin, 'tis only to indulge themfelves the
more freely and flecurely in others. Se
condly , My next Remark is, That it is
grofis

256 Of ChriBian Liberty in General.
grofis Stupidity or Impudence, to deny a
Providence and another World, when the
Belief of both is fo indifpenfably neceffary
to the well-being of this. The Frame and
Nature of Man, and the Neceffities of this
World require both. Without thefie, flel-
fifhnefls muft undoubtedly be the predominant
Principle. This would breed unreafonable
Defires ; and thefie would fill us with Fears
and Jealoufies : So that a State ofl Nature,
would indeed be a State ofl War ; and our
Enmity againft one another would not be
extinguifhed by Civil Society ; but only
concealed and reflrained, till a fit Occafion
for its breaking out fhould prefent it felf:
Laws would want that Force, Common
wealths that Bond or Cement, Converfation
that Confidence, and our Poffeffions that fle-
curity which is neceffary to render them
Bleffings to us.
§. 3. A Third Fruit of Chriftian Liberty
is that Relation which it creates between
God and us. We are no longer of the
World, but are fleparated and flanct ified, de
voted and dedicated to God. Thus St. Peter,
1 Epifl. 2. 9. Te are a choflen Generation, a
royal Prieflhood, a holy Nation, a peculiar
People. And thus St. Paul, Rom. 8. 1 5,
1 6. Te have not received the flpirit ofl Bondage
again to fear ; but ye have received the
fpirit

Of Chriftian Liberty in General. 257
flpirit ofl adoption, whereby we cry, Abba, Fa
ther. The flpirit it felf beareth witnefs with
our fpirit, that we are the children of God : And
if children, then heirs ; heirs of God, and joint-
heirs with Chrift. God is our God ; we are
his People. He is our Father ; and we are
his Children, we are ingraffed into his Fa
mily. The Conflequence of this is, his Dearly
Beloved and Only Begotten Son, is our Ad
vocate at his Right hand, the Propitiation
for our Sins, and Interceffor for us. His
Spirit refides with us, to comfort and affift
us ; his Angels guard us, and.minifter to us ;
For we are no longer the Object of his
Wrath, but of his Love and Care. How
does the Apoftle triumph on this Argument,
Heb. 12. 18, 19, &c. For ye are not to come
unto the mount that might be touched, and
that burned with fire ; nor unto blacknefis, and
darknefls, and tempejt, and the flound ofl a
trumpet, and the voice ofl words ; which
voice they who heard, intreated that the word
ffoould not be flpoken to them any more : (For
they could not endure that which was com
manded ; and if fo much as a beafl touch the
mountain it fhall be fioned, or thrufl through
with a dart: And fo terrible was the fight,
thatMofesflaid,! exceedingly flear and quake i)
But ye are come unto Mount Sion, and unto
the city of the living God, the heavenly Je-
f ufalem ; and to m innumerable company of
S Aw? els ;

258 Of Chriftian Liberty in General.
Angels ; to the general Affembly and Church
of the firfi-born, which are written in heaven ;
and to God, the Judge of all, and to the fpi
rit s of jufl men made perfect : And to Jefus,
the Mediator of the new Covenant ; and to
the blood of fipr inkling, that flpeaketh better
things than that of Abel. And thus again,
i Cor. 3.2. Therefore let no man glory in
men ; for all things are yours ; whether Paul,
or Apollo, or Cephas, or the world, or life, or
death, or things preflent, or things to come ;
all are yours, and ye are Chrift' s, and Chrift
is God's. Thefie are great and glorious things.
What Dignity and Eminence does this Adop
tion raiie us to ? What Bleffednefis flows
from Communion and Fellowfhip with God?
What can we want, or what can we fear,
when we have fo mighty an Intereft in the
Sovereign of Heaven and Earth ; when all
his Divine Perfections are employed to pro
mote and Secure our Happinefs ? Now Sure
we may rejoice, now we may glory and tri
umph ; for certainly all things muft work to
gether for our good. But a*s fallen Angels en
vied the Happinefs of new-created Man, fo
do ApoJlate and Debauched Men envy that of
the Godly. And one of thefe will be apt to
fay, Hold, Sir, you run too faft ; thefe glo
rious Privileges are yet but in the Embrio,
and all your Happinefs is yet but in the Re-
verfion : Notwithstanding all thefie big
words,

Of Chriftian Liberty in General. 259
words, you muft grant me that you are yet
but in a State ofi Probation ; that you are
to undergo Hardfhips and Difficulties, and
to live upon the thin Diet of Hope and Ex
pectation : And fo I think I might take you
down from Heirs of God, to Servants at
the beft. Well, I will grant that we yet
live by Faith, and wait for the Hope of Glo
ry : Nor will I at prefent contend about
thofe Pleafures that are but in the bud : I
will for once quit all that Preference both as
to Nobility and Pleafure, which Adoption
and the full Affurance of Hope gives a Godly
Man above a Sinner ; and I will take the
ftate of a Child ofl God to be as the Objector
would have it ; I will fuppofe him to be un
der Age till he come to another Life ; and to
differ nothing from a Servant whilft he is Jo,
though he be Heir ofl all. Yet after all, if I
can prove that 'tis our Duty to ferv* God,
it will be no contemptible Fruit, no flmall
Commendation of Liberty, that it enables us
to do our Duty. And that it is our Duty to
flerve God, is plain : For is it not fit that He
who made and flill upholds the World, Should
govern it ? Ought we not to pay Obedience to
His Laws,whofe Infinite Perfections and Im-
menfe Beneficence inveft Him with an abfo
lute and uncontroulableSovereignty over us?
Whom fhould we honour with our Soul and
Body, but Him who is the Author of both ?
S 2 To

2 60 Of Chriftian Liberty in General.
To whom fhould we devote and flacrifice what
we have, but to Him from whom we recei
ved all ? Whofe Praifle Should we fhew forth,
but His who has c/*//ea! us out of darknefs
into his marvellous light ? Whom Should we
obey and adore, but Him who has tranflated
ms out of Bondage into Liberty, out of the
fervitude of Satan into the Kjngdom ofl his
dear Son ; having redeemed us by the Blood
of his Son, from that Wrath to which our
Sins had defervedly flubjeCled us ? But this
is not all ; I fhall prove it not only to be
our Duty, but our Honour and our Happi
nefs to flerve God ; even on the fluppofition
on which the Objection proceeds, and which
I at prefent grant, i . 'Tis our Honour to
flerve Him whom Angels ferve, to whom all
things in heaven and in earth do bow and obey.
'lis the higheft Prerogative we can derive
from Grace or Nature, to be capable of fler-
ving Him. His Divine Perfections tranfcend
the Conceptions of inferior Creatures, and can
be known, contemplated, and adored by none,
but fuch as are made but a little lower than
the Angels ; fuch as are endued, not only
With the Light of Reafon, but with a far
brighter, that of the Spirit of God. This
is indeed our utmoft Perfection, and muft
be our utmoft Ambition .- This alone makes
us confiderable, who are in all other refipects
but mean and contemptible ; for we draw "but

Of Chriftian Liberty in General. 26 1
but a precarious and dependent Breath ; and
the Wor Id we inhabit is a dark and tempefiu-
ous one, full of Folly and Mifiery. But even
?fof will ferve for a further Confirmation of
what I further contend for. For being in
digent and needy, flanding at an infinite di
stance from Selfflufficiency, 'tis plain that
what we cannot find within us, we muft
feek without us. Some All-flufficient Good
we muft find out ; fomething we muft reft
in, and repofle our fielves upon ; and this will
be our God, this we fhall flerve and ^o;r.
And n>fo>/ fhall this be ? Shall we ferve Evil
Spirits ? Thefle are our avowed and invete
rate Enemies, and go about like a roaring lion
fleeking whom they may devour. Shall we
ferve the Good ? This were to difhonour our
Nature, to ferve our Fellow-creatures and
Fellow- fervants : Betides that fuch will ne-
ver flacreligioufly ufurp their Maker's Honour,
nor admit that Service which is due to Him
alone. Shall we then ferve Man ? Alas !
the Breath of Great Onesis in their Noflrils ;
their Life is but a Vapour, toffed to and fro
with reitlefis Noife and Motion; and then
it vanifhes ; they dye, and all their Thoughts
and Projects perifh. What then, Shall we
at length be reduced to ferve our Lufts ?
This is worfe lhan Pagan Idolatry ; Stocks
and Stones indeed could not help or reward
their Votaries ; but our Lufts, like wild and
S 3 ' fltvage

6 2 Of Chriftian Liberty in General.
fiavage Tyrants, defiroy where they rule, and
opprefs and overwhelm us with Ruins and
Mifcbiefs, while wefervilely court and flat
ter them. I have not done yet : I have
proved it indeed to be our Duty and Honour
to ferve God ; but thefie with fome are cold
and liflelefls Topicks : I will now prove it to
be our Inter eft and Happinefs ; and this too,
laying afide at prefent, as I promifed, the
Confideration of a future Reward, and the
Joys fpringing from it. To make good
this Affert ion, it will be neceffary briefly to
examine two things. Firft, The Defign or
End: And Secondly, The Nature of this
Service. If we enquire after the End of it,
'tis evidently our own Advantage and Hap
pinefs. The Lufts or the Humours; the
Wants and Neceffities of Man, may put
him upon invading our Liberty, or pur chafing
and contracting with us for our Servitude :
But God is All-fuffident to himflelfl, and has
no #ee^ of our Service : When He will be
glorified by us, 'tis that we may enjoy his
Protection and Bounty : When He obliges
us to obey his Commands, 'tis in order to
perfect our Natures, and purify and qualify
us for the Enjoyment of Spiritual and Di-
¦w'#e Pleafures : When He enjoins us Pray-,
er, 'tis becaufe it does exalt and enlarge our
Minds, and fit us for the Bleffings it ob
tains : When He prefcribes us Self-Refigna- tion,

Of Chriftian Liberty in General. 263
tion, 'tis becaufe fo will chufe for us, arid
manage our Affairs better than we can our
Jelves. Let us in the next place confider
the Nature of this Service. To flerve God,
what is it, but to love what is infinitely love
ly ; to follow the Conduct of Infinite Wifl
dom, and to repofie our Confidence in ?fo£
Being whofe Goodnefls is as boundlefls as his
Power ? To flerve God, 'tis to purfue the
great End of our Creation, to act confo-
nant to the Dignity of our Nature, and to
govern our JU'i/ej by the Dictates of an en-
lighten'd Reaflon. How wifely has Our
Church in one of her Collects expreffed her
Notion of the Nature of God's Service ?
whofe Service is perfeCt Freedom. The Devil
maintains his Dominion over us, by infa
tuating our Vnderflandings, by enj'eebling
and fettering our Wills, by deluding and cor-
rupttng our Affections : But on the quite
contrary, the more c/e^r and impartial our
Vnderflandings, the more /ree and abflolute
our ^F/7/j, the more unbiafs'd and rational
our Affections, the jfeer are we to worfljip
God ; nay indeed, we c^wzo? worfhip Him
at all as we oagfo to do, »^/e/} our Souls be
thus qualified. Therefore is the Service
ofl God called a Rational Service, Xoyiyj) }.M-
r^eia: and the Word of God is called aVW-.tv
y«\«, <S/'were Af/7£ ; to fignify to us, that
in the Service of God all is real and /ojW
S 4 Good,

a 64 Of Chriftian L\h erty .in Gene i (V
Good. Such is the Perfection of our Na
tures ; the Might and Joy of the Spirit ;
the Protection and Conduct of Providence ;
and all the great and precious Promifles of
God in Chrift are Tea and Amen. But in
the Service of Sin all is Cheat and /??2^o-
y?#re ; and under a pompous/foB> of Good,
the Prefent is Vanity, and the Future, Re
pentance ; but fuch a Repentance as does not
relieve, but increafe the Sinners Miflery.
This is enough to be faid of the Nature
of Go^'i Service .• And by the Conceffions
I made my Objector about the Beginning of
this JTtW, I am reflrained from taking no
tice of the wore glorious Effects of it : Yet
_/owe there are, very greatf and goW ones,
that fall »<# within the compafs of the Ob
jection, which I will but juft mention. The
firft is Reft. While Religion regulates the
Diforder^ and reduces the Extravagance of
our Affections, it does in effect lay a S/onw,
and compofle a Mutiny in our Bofioms. Whilft
it enlightens our Minds, und teaches us the
true Value, that is, at leaft the comparative
Worthleflnefls of Worldly things, it extin-
guifhes the Troubles which prefent Difap=
pointments and Loffes, and prevents thofie
F ears which the ProfipeCt of future Changes
and Revolutions is wont to create in us.
A Mind that is truly enlighten' d, and has
no Ambition but for Immortality and Glory ,
whole

Of Chriftian Liberty in General. 265
whofe Humility with reference to thefe tem
poral Things is built upon a true Notion of
the Nature of them ; this Soul has entred
already into its Reft. This is the Doctrine
of our Lord and Mafter, Matth. n. 28, 29.
Come unto me all ye that labour and are hea
vy laden ; that is, all ye that are oppreffed
by the Weight of your own Cares and Fears,
that are fatigu'd and toil'd in the Defigns
and Projects of Avarice and Ambition, and
I will give you reft. Take my yoke upon you,
and learn ofl me, flor I am meek and Lowly in
heart; and ye fhall find refit unto your fouls.
I need not I think here fhew, that the more
we fear and flerve God, the more we love and
admire Him, the more clear is the Vnder-
flanding, and the more pure the Heart: For
the more we converfe with folid and eternal
Good, the more mfignificant and trifling will
temporal things appear to us ; and the more
the Mind rejoices in the Lord, the ofltner
'tis wrapt up into Heaven, and as it were,
transfigured into a more glorious Being, by
the Joy of the Spirit, and the Ardors of
Divine Love, the more fiat and infipid are
all earthly and carnal Satisfactions to it.
Another Effect that attends our fhaking off
the Dominion of Sin, and our devoting our
felves to the Service of God, is our being
purified from guilt. The Stains of the paft
Life are wafhed off by Repentance and the
Blood

2 6 6 Of Chriftian Liberty in General.
Blood of Jefus ; and the Servant of Gci
contracts no #.etv ones by wilful and prefium-
ptuous Sin. TVow therefore he can enter in
to himfelf, and commune with his own
Heart, without any Vneafinefs ; he can re-
/Zec? upon his Actions, and review each ^
when it is ^4/?, without inward Regret or
Shame. To £re^& o^f a vicious Courfe ; to
vanquifh both Terrors and Allurements when
they perfuade to that which is mean and
£d!/e ; to be Mafter of one's /e/f, and enter
tain no Affections but what are jw/e, and re
gular, and ya^A as one has Reafon to wifh
fhould daily increafle, and grow ftronger ;
thefle are things fo far from meriting Re-
proach and Reproof from one's own Mind,
that they are Sufficient to fupport it againft
all Reproaches from without. Such is the
Beauty, fuch the Pleaflure of a well-efta-
blifhed /&£*> of Righteoufnefs, that it does
more than compenfate the Difficulties to
which either the Attainment or the Pr/«-
c?ice of it can expofe a Man. Lafily, He
that is./ree from Guilt, is free from iW too.
And indeed this is the only way to get rid
of all our Fears; not by denying or renoun
cing God, with Atheifls, but by <5fo/#g jfo
things that pleafle him. He that is truly Re//-
$>7<w, is the only Man who upon rational
ground is raifed above Melancholy and Fear :
For what Should he /«r ? God is his G/w^, his

Of Chriftian Liberty in General. 267

his Boaft, his Joy, his Strength ; and if God
be for him, who can be againft him ? neither
things prefent, nor to come ; neither life, nor
deaih, can fleparate him from the love of God
in Chrift Jeflus. There is nothing within
the Bounds of Time or Eternity that he
needs flear. Man cannot hurt him ; he is
encompaffed with the • flavour and loving-
kindnefis ofi God, as with a fhield. But if
God permit him to fiuffer for Righteoufnefs
fake, happy is he ; this does but increafe his
prefent Joy, and future Glory. But what is
moft confiderable, Death it felf cannot hurt
him, Devils cannot hurt him ; The fling of
death is fin, and the ftrength ofi finis the law ;
but thanks be to God, who giveth us the victo
ry through our Lord Jeflus Chrift. For there
is no condemnation to them who are in Chrift
Jeflus, who walk not after the flefh but after the
fpirit. Thefe Confederations prove the pre
fent Condition of a Servant of God happy:
Happy in comparifon ofthe Loofe and Wicked ;
but in compariflon with what he fhall be here
after, he is infinitely fhort ofthe Joy and
Glory of his End. In this refpeCt indeed he
is yet in a ftate of Trial and Trouble, of
Difcipline and Probation ; in this refpeCt his
Perfection and Happinefs do but juft peep Up
above the ground ; the Fulnefs and Maturity
of both he cannot enjoy till he come to Hea
ven. And this iSj
§.4, The

268 Of Chriftian Liberty in General.

§.4. The Lafi Fruit of Chriftian Liberty.
That Heaven will confift of all the Bleffings,
of all the Enjoyments that Human Nature
when raifed to an Equality with Angels, is
capable of ^ That Beauties and Glories, Joys
and Pleafiures, will as it were like a /r«*7-
/«/ and r//e Harveft fore, grow up ffore in
all the utmoft Plenty and Perfection that
Omnipotence it felf will e're produce, is
not at all to be controverted. Heaven is
the Mafler-piece of God, the Accomplifhment
and Confiummation of all his wonderful De-
j?gw, the laft and /»o/? endearing Expreffion
of 'boundlefls Love. And hence it is that the
Holy Spirit in Scripture defcribes it by the
moft taking and the mofl admired things upon
Earth; and yet we cannot but think that this
Image, tho' drawn by a Divine Pencil, muft
fall infinitely fhort of it: For what temporal
things can yield Colours or Metaphors ftrong
and rich enough to paint Heaven to the Life ?
One thing there is indeed, which feems to
point us to a jufl and adequate Notion of an
Heaven; it feems to excite us toftrive and
attempt for Conceptions of what we cannot
graflp, we cannot comprehend ; and the la
bouring Mind the more it difcovers, concludes
Still the wore behind ; and ?fof is, The- Bea-
tifick Vifion. This is that which, as Divines
generally t each , does conflitute Heaven ;
and

— — »— ^— — *— —  'Ill ¦ '\ ' I
Of Chriftian Liberty in General. 269
and Scripture feems to tajfA fo too. I con-
fefs I have often doubted, Whether our
feeing God in the Life to come, did neceffarily
imply that God Should be the immediate Ob
ject of our Fruition : Or only, That we
fhould there, as it were, drink at the Foa#-
tain-Head; and being »e^r and dear to //«»
in the high eft Degree, fhould ever fiourifh
in his Favour, and enjoy all Good, heafd
tip, prefis'd down, and running over. I thought
the Scriptures might be eafily reconciled to
//>«¦ fenfe ; and the Incomprehenfible Glory
ofthe Divine Majefily inclin'd me to believe
it the moft reafibnable, and moft eafily ac
countable. Enjoyment, and efpecially where
an Intelligent Being is the Object of it,
feem'd to imply fomething of Proportion,
fomething of Equality, fomething of Fa
miliarity. But ah! what Proportion, thought
I, can there ever be between Finite and In
finite ? What Equality between a poor Crea
ture and his Incomprehenfible Creator ? What
Eye fhall gaze on the Splendors of his Effen
tial Beauty, when the very Light he dwells
in is inacceffible, and even the Brightnefis he
veils himfelf in, is too dazzling even for
Cherubs and Seraphs, for ought I know, to
behold ? Ah ! what Familiarity can there
be between this Eternal and Inconceivable
Majefity, and Beings which He has formed •
out of nothing ? And when on this occafion Ire-

270 Of Chriftian Liberty in General.

I reflected on the Effects which the Prefience
of Angels had upon the Prophets, and faw
Human Nature in Man finking and dying
away, becaufe unable to fuftain the Glory
of one of their Fellow-creatures, I thought
my felf in a manner obliged to yield, and
Stand out no longer againft a Notion which,
though differing from what was generally
received, feemed to have more Reafon on
its fide, and to be more intelligible. But
when I called to mind, that God does not
difdain, even while we are in a ftate of
Probation and Humility, of Infirmity and
Mortality, to account us not only his Ser
vants and his People, but his Friends and
his Children ; I began to queftion the for
mer Opinion : And when I had furvey'd
the Nature of Fruition, and the various
Ways of it a little more attentively, I wholly
quitted it. For I obferved, that the Enjoy
ment is moft tranfporting, where Admiration
mingles with our Paffion : Where the belo
ved Object Stands not upon the fame Level
with us, but condeflcends to meet a Virtu
ous and afipiring , and ambitious Affection.
Thus the happy Favourite enjoys a gracious
Mafter : And thus the Child does with re-
fpectful Love meet the tendernefs of his Pa
rent : And the Wifidom and Virtue, which
. fometimes raifes fome one happy Mortal
above the common fize and height of Man* kindf

Of Chriftian Liberty in General. 27 :
kind, does not furely diminifh, but increafe
the Affection and the Pleaflure of his Friends
that enjoy him. Again, the Nature of
Enjoyment varies, according to the various
Faculties of the Soul, and the Se^/w of the
Body. One way we enjoy Truth, and 4/zo-
ther Goodnefs : One way Beauty, and ^/zo-
rfor Harmony ; and fo on. Thefe things
confidered, I faw there was no neceffity,
in order to make God the Object of our
Fruition, either to bring- Him down to any
thing unworthy of his Glory, or to exalt
our felves to a Height we are utterly ##£*-
^£/e of I eafily faw, that we, who love
and adore God here, fhould, when we enter
into his Preflence, admire and love him infi
nitely more. For God being infinitely amia
ble , the wore we contemplate , the wore
clearly we difcern his Divine Perfections and
Beauties, the wore muft our <So«7f be i«/?^-
wed with a Paffion for 7//'w ; And I have
no reafon to doubt, but that God will make
us the moft gracious Returns of our Love,
and exprefs His Affections for us, in fuch
Condeflcenfions , in fuch Communications of
Himfelf, as will tranfport us to the utmoft
Degree that created Beings are capable of.
Will not God, that fheds abroad his Love in
our Hearts by his Spirit here, fully flatisfly
it hereafter ? Will not God who ///* us
here with the ^07 of his Spirit by, I know not

272 Of Chriftian Liberty in General.
not what inconceivable ways, communicate
Himfelf in a more ravifldng and Ecflatick
manner to us, when we Shall behold him as
he is, and live for ever encircled in the Arms
of his Love and Glory ? Upon the whole
then, I cannot but believe, that the Bea-
tifick Vifiion will be the Supream Pleafure of
Heaven : Yet I do not think that this is to
exclude thofe of an inferior Nature. God will
be there, not only all, but in all. We fhall fee
him as he is ; and we'fhall/ee him reflected, in
Angels, and all the Inhabitants of Heaven ;
nay, in all the various Treaflures of that Hap
py Place : But in far more bright and lovely
Characters than in his Works here below.This
is a ftate, now, that anfwers all Ends,and fa-
tisfies allAppetites,let 'em be never fo various,
never fo boundlefls. Temporal Good, nay a
ftate accumulated with all temporal Goods,
has Still fiomethingde/ec?/'i'e,fiomething empty
in it : That which is crooked cannot be made
flraight, and that which is wanting cannot be
numbred. And therefore the eye is not fia-
tisfied with feeing, nor the ear with hearing :
but all things are full of labour ; Man cannot
utter it. And if this were not the ftate of
temporal Things, yet that one Thought of
Solomon that he muft leave them, makes
good the Charge of Vanity and Vexation :
And the contrary is that which compleats
Heaven ; namely, that it is Eternal. Were
Heaven

Of Chriftian Liberty in General. 273
Heaven to have an End, that End would
make it AW. That Death would be as
much more intolerable than this here, as
¦the Joys of Heaven are above thole of Earth.
For the Terror, and the Evil of it, would
be to be estimated, by the Perfection of
that Nature and Happinefs which it would
put an End to. To Dye in Paradifie, amidft
a Crowd of Satisfactions, how much more
intolerable were this, than to Dye in thole
accurfed Regions that bred continually Briars
and Brambles, Cares and Sorrows ? And
now, I doubt not, but every one will
readily acknowledge, that an Heaven;
were it believed, were fuch a Fruit of Cfoz-
y?w« Liberty, fuch a Motive to it, as /zo/ze
could re///?. Did I believe this, have I
heard o«e fay , I would quit my Trade,
and all G*m and Thoughts of ffof World ;
and wholly apply my felf to get that other
you talk of. There was no need of going
f/?«j far : But this Shews what the natural
Influence of this Doctrine of a Life to come
is ; and that it is generally owing to In
fidelity, where 'tis fruflrated and defeated.
What is in this Cafe to be done ? What
Proof, what Evidences are fufficient to be
get Faith in him, who rejects Chnfitianity,
and all Divine Revelation ? He that hears
not Mofies and the Prophets, Chrift and his
Apoflles. neither will he believe though one
f T rofie

274 Of Chriftian Liberty in General.
rofie from the dead. This Doctrine of a
Life to come was generally believed by the
Gentile World. It was indeed very much
obficur'd, but never extinguifhed, by the Ad
dition of many fabulous and fluperflitious
Fancies; fo ftrong was the Tradition or
Reafon, or rather both, on which 'twas
built. The jfe»w univerfally embraced it.
The general Promifes of God to Abraham
and his Seed, and the Several Shadows and
Tj^ej of it in the Moflaick Institution, did
confirm them in the Belief of a Doctrine,
which, I do not doubt, had been tranfl-
mitted to them even from Enoch, Noah,
and all their pious Anceflors. Nor muft
we look upon the Sadducees amongft the
Jews, or the Epicureans amongft the Gen
tiles, to be any Objection againft this Argu
ment of a Life to come, founded in Traditi
on, and the univerfal Senfe of Mankind :
Becaufe they were not only inconfiderable,
compared to the Body of the Jewifb or Pa
gan World, but alfo Defierters and Apoftates
from the Philofophy and Religion received.
To what End Should I proceed from the
Gentile and Jew to the Chriftian ? Were
Chriflianity entertain'd as it ought, the ve
ry fluppoflal of any Doubt concerning a Life
to come would be impertinent. Here we
have numerous Demonfirations of it. Not
only the Fortune of Virtue in this Life,
which

Of Chriftian Liberty in General. 275

which is often very calamitous, but even
the Origine and Nature of it, do plainly
evince a Lifie to come. For to what End
can the Mortification of the Body, by Ab-
fiirattions and Meditaticns, be enjoined, if
there be no Life to come ? What need is
there of Renovation, or Regeneration, by
the Word and Spirit of God, were there no
Life to come? One would think, the com
mon End of this natural Life, might be
well enough fiecured upon the common Foun
dation of Reafon and Human Laws. What
fhould I here add, the Love of God, and
the Merits of Jefus? From &of/? which we
may derive many unanfiwerable Arguments
of a Lifie to come. For though, when
we reflect upon it, it appears as much above
our Merit, as it is above our Comprehen-
flion, yet when we confider, that Eternal
life is the gift of God through Jefus Chrift our
Lord ; what lefs than an Heaven can we
expect from an Infinite Merit and Almighty
Love ? The Love of God muft be PerfleCt as
Himfelf: And the Merits of Jefus muft be
eftimated by the Greatnefs of his Perflon,
and his Sufferings. He that cannot be
wrought upon by thefe artd the like Gofpel-
Arguments, will be found, I doubt, impene
trable to all others. 'Tis in vain to argue
withfiuch a one from natural Topicks .• And .
therefore I will (top here.
T 2 I fhould

,76 Of Chriftian Liberty in General.
I Should now pafis on to the Third
' Thing, the Attainment of Chriftian Liberty :
But this Chapter is grown much too big al
ready : And to the confideration of the
Fruit of this Liberty, which I have fo long
infifted on, nothing wore needs to be added,
but the Obfervation of thofe Rules, which
I Shall lay down in the following Chapters,
For whatever Advice will fiecure the feveral
Parts of our Liberty, will confequently fie
cure the n>fo/e. I will therefore clofe this
Chapter here ; with a brief Exhortation, to
endeavour after Deliverance from Sin.
How many and powerful Motives have we to
it ? Would we free our felves from the E-
vils of this Life ? Let us dam up the Source
of them, which is Sin. Would we fur-
mount the Fear of Death ? Let us diflarm it
of its Stmg, and that is Sin. Would we
perfect and accomplifh our Natures with all
excellent Qualities ? 'Tis Right eouflnefls where
in confiits the Image ofl God, and Partici
pation ofthe Divine Nature : 'Tis the clean-
fling our flelves from all filthinefis ofi the fiefij
and fipirit, and the perfecting holinefs in the
fiear ofi God, that mult transform us from
glory- to glory. Would we be Mailers of
the moft glorious Fortunes ? 'Tis Righte
oufnefis that will make us Heirs ofi God, and
Joint-Heirs with Chrift : 'Tis the Conquest
of our Sins, and the abounding in Good
Works.

Of Chrift ian Liberty in General. 277

Works, that will make us rich towards
God, and lay up for us a good foundation*
for the life to come. Are we ambitious
of Honour ? Let us free our felves from the
fervitude of Sin. 'Tis Virtue only, that
is truly Honourable and Praifle-worthy : And
nothing furely can entitle us to fo noble
a Relation ; for this allies us to God. For
as our Saviour fpeaks, they only are the
Children ofi Abraham, who do the Works ofi
Abraham; the Children of God, who do
the Works of God. Thefe are they, who
are born again : not of the will ofthe flefij,
or ofl the will ofl man ; but ofl God. Thefie
are they, who are incorporated into the Body
ofl Chrift ; and being ruled and animated by
his Spirit, are entitled to all the blef
fed Effects of his Merit and Interceffion.
Thefe are they, in a word, who have
overcome, and will, one day, flit down with
Chrift in his Throne;, even as he alfo
overcame, and is fet down with his Father
tn his Throne, Rev. 3. 21. Good God:
How abflurd and perverfle all our Defires,
and Projects are ! We complain of the
Evils of the World ; and yet we hug
the Caufles of them, and chenfh thofe Vi
ces , whofe fatal Wombs are ever big
with numerous and intolerable Plagues.
We fear Death \ and would get rid of
this Fear , not by dtflarmmg , but fbarp-
T 3 ning

2 7 8 Of Chriftian Liberty in General.
ning its Sting; not by flub duing, but flor get
ting it. We love Wealth and Treafure : But
'tis that which is Temporal, not Eternal.
We receive Honour one of another ; but we fleek
not that which comes from God only. We are
fond of Eafle and Pleaflure ; and at the fame
time we wander from thofe? Paths of Wifldom,
which alone can bring us to it. For, in a
word, 'tis this Chriftian Liberty that makes
Men truly free : Not the being in bondage
to no Man, but to no Sin : Not the doing
what we lift, but what we ought. 'Tis
Chriftian Liberty that makes us truly great,
and truly glorious: For this alone renders
us Serviceable to others, and Eafy to our
felves ; Benefactors to the World, and delight-
fiome at fo#ze .- 'Tis Chrifiian Liberty makes
us truly prof per 'ous, truly fortunate ; becaufe
it makes us truly happy, fitting us with joy
and peace, and. making us abound in hope%
through the Power ofi the Holy Ghoft

CHAP,

79

CHAP. IV.
Ofi Liberty, as it relates to Original Sin. The
Nature ofi which confidered chiefly with re-
flpect to its Corruption. How far this Di-
ftemper of Nature is curable. Which way
this Cure is to be effected.
WHatever Difficulties the Doctrine of
Original Sin really be involved in,
or feem at leaft to fome to be fio, they will
not concern me, who am no further obli
ged to confider it, than as it is an Impe
diment of Perfection : For though there
be much Difpute about Original Sin ,
there is little or none about Original Cor
ruption ; the Reality of this is generally
acknowledged, though the Guilt, the Sin-
fulnefs or Immorality of it, be controverted
And though there be Diversity of Opinions
concerning the Effects of Original Corrup
tion in Eternity, yet there is no Doubt at
all made but that it incites and instigates
us to actual Sin; and is the Seed-plot Ot
Human Folly and Wickednefs. All Men,
I think, are agreed," that there is a Byafis
and ftrong Propenfion in our Nature to
wards the Things of the World, and the
Body : That the Subordination of the Body
to the Soul, and of the Soul to God, wherein
confifts Righteoufnefis, is fiubverted and
overthrown: That we have Appetites
T 4 which

q 80 Of Liberty, as it relates
which ciafh with, and oppofie the Com
mands of God; not only when they threa
ten Violence to our Nature, as in the Ca
fes of ConfeSSion and Martyrdom, but
alio when they only prune its Luxurian-
cy and Extravagance : That we do not
only defire fienfitive Pleafiure, but even
to that Degree , that it hurries and
transports us beyond the Bounds that
Reafon and Religion fiet us : We have
not only an Averfion for Pain, and Toil,
and Death, but to that Excefis, that it
tempts us to renounce God , and our
Duty for the fake of Carnal Eafe, and
Temporal Safety. And finally, that we
are fio backward to entertain the Belief of
revealed Truths, fo prone to terminate our
Thoughts on, and confine our Defires
within this vifible World as our Portion,
and to look upon our felves, no other than
the mortal and corruptible Inhabitants of
it ; that this makes us felfifh and fordid,
proud and ambitious, falfe, fubtle, and
contentious to the endlefis Disturbance of
Ma nkind and our felves. That this, I fay,
is the ftate of Nature, that this is the Cor
ruption we labour under , all Men , I
think, are agreed: And no wonder; for
did a Controverfie arifie about this, there
would be no need to appeal any farther for
the Decifion of it, than to one's own Ex
perience ;

to Original Sin. 281
perience ; this would tell every one that
thus it is in Fact ; and Reafon, if we will
confult it, will tell us why it is fio : For
what other than this can be the condition
of Man, who enters the World with a
Soul fo dark and destitute of Divine Light,
fo deeply immers'd and plung'd into Flefh
and Blood, fo tenderly and intimately af
fected by Bodily Senfations ; and with a
Body fo adapted and fuited to the Things
of this World, and faitned to it by the
Charms of Pleafure, and the Bonds of In
terest, Convenience and NeceSfity ? This
Account of Original Corruption agrees ve
ry well with that St. Paul gives us of it,
Rom. 7. and elfiewhere : And with that Af-
fiertion of our Lord and Mafter, on which
he builds the neceffity of Regeneration by
Water and the Holy Spirit, John 3. 6. That
which is born of the flefh, is flefh ; and that
¦which is born of the flpirit, is flpirit. Having
thus briefly explained, what I mean in this
Chapter by Original Sin, lam next to con
fider thefe two things.
1. How far this Difte.mper of Nature is
curable. 2. Which way this Cure is to be ef
fected. As to the firft Enquiry, I would not be
under-

1%1 Of Liberty , as it relates
underftood to proceed in it with a regard
to all the Regenerate in general, but only
tothe Perfect; for the ftrength of Original
Sin cannot but be very different in new
Converts, or Babes in Grace, and in fuch
as are advanced to an Habit of Righteouf
nefs. This being premifed,, I think, I
may on good ground refolve, That Origi
nal Sin in the Perfect Man, may be fo far
reduced and mattered, as to give him but
very rare and flight Disturbance. This feems
to me evident from the great Change that
muft be wrought in him who is converted
from a Sinner into a Saint ; If any Man be in
Chrift, he is a new . creature : old things are,
paft away, behold all things are become new,
¦2 Cor.5.17. And it is hard to conceive this
new Nature, without new Propenfions
and Inclinations, not only different from,
but repugnant to our former Original and
Corrupt ones ; or at leaft we muft fuppofe
this new Creation, fo far to have reformed
and corrected the Man, that Original Cor
ruption has loft the Strength and Force
which before it had. This will be more
clear yet, if we obferve never fo Slightly,
the feveral Parts of this great Change.
Firft, The Soul of an excellent Perfon is
filled with an unfeigned and habitual Sor
row for, and Deteftation of all Sin ; I hate,
faith the Pfalmift, every falfe way. And
how

to Original Sin. 283'
 .  ,  :  „y
how inconfiftent is the ftrength and Heat of
corrupt Propenfions, with the Tears and
Aversions of a true Penitent ? How tame
is the Body, how pure the Mind, when
the Man is poffeffed with a firm and holy
Indignation againft Sin, when he diffolves
in the pious Tendernefs of a contrite Spirit ',
Next, the Soul of a Good Man is poffeffed
with an ardent Love of God, and of Jeflus ;
with a firm Belief, and a Steady Hope of a
bleffed Eternity ; with enlightened Eyes
he beholds the Vanity of all earthly Things,
and admires the Solidity, the Weight, and
Duration of Heavenly Glory : He is riflen
with Chrift, and therefore fieeks thofie things
that are above, where Christ fits on the right
hand ofi God : He has fiet his affections on
things above, and not on things on, the earth ;
for he is dead, and his life is hid with Chrift
in God. And muft we not now fuppofe
fuch. a one cleanfed and purified from all
corrupt AfleCtions, when the very bent of
his. Soul is quite another way ? Muft we
not fuppofe the force and Strength of de
praved Nature, overpowered and fubdued
by thefe Heavenly Affections ? How mor
tified muft fuch a Man be to the World and
to the Body ? How feeble is the Oppofition
that inferiour Nature can raife againft a
Mind invefted with fo abfolute and fove
reign Authority, and gndowed with Light

?

284 Of Liberty^ as it relates
and Strength from above ? Laftly, The
Perfect Man has not only crucified the In
ordinate and finful Lufts and Aflections of
the Body, but has alfo obtained a great
Mattery, even over the natural Appetites
of it; how elfe can it be that his Defires
r n J Hopes are in Heaven ; that he waits for ,
the Lord from thence ; that he defires to be
diffolved and 0 be' with Chrift; and groans
to be rid of the corruptible Tabernacle of the
Body? He that is thus above the Body, may
certainly be concluded, to be in fome de
gree above, even the moft natural Appe
tites. He that has fiet himfielf free in a
great Meafure, even from his Averfion to
Death, and in his Affection at leaft very
much loofen'd the bond, the knot, that
unties Soul and Body, may certainly very
reafonably be prefiumed to be much more
above all covetous, ambitious, or wanton
Inclinations. Thefie are the Grounds on
which I attribute to the Perfect Man, fio
high a Degree of Freedom from Original
Sin as I do in the Proposition laid down.
2dly. But yet I do not in the leaft think,
that the moft Perfect Man upon Earth
can fo extinguish the fparks of Original
Corruption, but that if he do not keep a
Watch and Guard upon himfelf, they will
gather ftrength and revive again : And the
Reafon of this is plain , becaufe it has a
Foun-

to Original Sin. 285
Foundation in our very Nature. The Di
fpute concerning the Exiftence of Original
Corruption in us after Baptifm, or Rege
neration, is, methinks, a very needlefis one :
For if it be about the Notion we ought to
entertain of it, that is, whether it be pro
perly Sin or not, this is a Contention
about Words ; for what fignifies it by
what Name we call this Remainder of Ori
ginal Pravity, when all grant, that the
Stain and Guilt of it, is wafhed off and
pardoned? But if it be about the Force
and Efficacy of it, this indeed is a Contro-
verfy of fome Moment ; but a very foolifh
one on one fide :x For to what purpofe can
it be, to fay a great many fubtil and puz-
ling Things againft a Truth, that every
Man feels and experiments at one time or
other ? Upon the whole then, I may thus de-
fcribe the Liberty of the Perfect Man with
refpeCt to Original Sin: He has mortified it,
though not uttterly extirpated it ; he has fub
dued it, though not exterminated it ; and
therefore he is not only free from finful and
inordinate Lufts and Affections, but alfo,
in a far greater meafure than other Men,
from thofe Infirmities and Irregularities
which are, as it were, the ftruglings and
Ebullitions of Original Sin, not yet Suffi
ciently tam'd. He has advanced his Vi
ctory very far, even over his natural Appe tites ;

286 Of Liberty, as it relates
tites ; he has no ftronger Inclination for
the Body, or for the World, and the
Things of it, than fuch as becomes a Man
that is poffeffed with a deep fenfe of the
Vanity of this World, and the Bleffednefs
of another. The World is in a high De
gree crucified to him, and he counts all
things but dung and drofs in comparifbn
with the Excellency of the knowledge of
Chrift Jefus his Lord. His Sorrows and
his Joys, his Defires and his Fears, be the
occafion never fio juft or lawful, pafis not
themodefl Bounds of a wife Moderation.
He defires without Impatience, cares and
contrives, hopes and purfues, without
Anxiety or Sollicitude; he is cautious with
out Fear and Pufillanimity ; he is fad with
out Dejection or Defponclency, and Plea-
fa nt without Vanity. All this indeed
Shews him, not only to have conquered
Sin and Folly, but in a great meafure alfo,
his natural Propenfion to them. But after
all, this happy Creature muft remember,
that he is Still in the Body ; in the Body,
whofe Appetites will foon pais beyond
their due Bounds, if he be indulgent or
carelefis: He muft remember that he is not
immutably holy, his Underftanding is not
fo clear and bright, but that it may be de
ceived ; nor the Bent of his Affections fo
Strongly fet upon good, but that they may be

to Original Sin. 287
be perverted ; and therefore he muft be fo-
ber and vigilant, and fear always. Thus
have I Stated the Cureablenefis of our Ori
ginal Corruption. And as I think, I have
plainly the Countenance of Scripture, fo
I do not fee, that I in the leaft clafh with
that Claufe in the Ninth Article of our
Church, which affirms concerning Origi
nal Sin thus : And this Inflection of Nature
doth remain, yea, in them that are Regenera
ted, whereby the Luft ofl the Flefh, called in
Greek tymixa. o-a^xor, which flome do expound
the Wifldom, flome Senfluality, flome the Af
fection, fome the Defire ofl the Flefh ; is not
fubject to the Law of God. For this muft
not be underftood furely, as if the Flefh
did always Luft againft the Spirit in the
Regenerate, but only that the Regenerate
themfelves are liable and obnoxious to thefe
Luftings ; which, on fuppofal, that the
Perfect Man were here thought upon by
the Compilers of this Article, imports no
Contradiction to any thinglhave delivered.
The Truth is, I have afferted no more
concerning the Cureablenefis of Original
Corruption, than what is neceffary to fe-
cure the Inter eft of Holinefs, as well as the
Honour of the Word and Spirit. I have
too often had occafion to obferve, that the
Hating our Obligation to reduce Original
Corruption too laxly, ministers not a little to

288 Of Liberty, as it relates
to the Carnal Confidence of fupine and
carelefis Perfions. How greedily do fome
imbibe, and how fond are they of this No
tion, that the Flefh, even in the Regene
rate, does always Luft againft the Spirit ?
And the next thing is, to look upon their
darling Errors, as unavoidable Infirmities,
flowing from the incurable Diftemper of
Original Sin. To the end therefore, that
under Colour and Pretence of the Im-
poffibityof a perfect Cure and Restituti
on of our Nature to perfect Innocence and
unfpotted Purity,we may not fit down con
tented in an impure State, and never ad
vance to thofe Degrees of Health and In
nocence, which We may, and ought actu
ally to arrive at, I think fit here, to guard
the Doctrine of Original Sin, with this
one general Caution.
That we be very careful not to mistake
Contracted, for Natural Corruption; not
to mistake a Super-induced Nature , defa
ced by all the Slime and Mud which po*
pular Errors and Fafhions leave upon it ,
Tor Original Nature, or Nature in that
State in which it enters the World. 'Tis$
I doubt, a very hard thing to find but
one arrived at any maturity of Years, in
whom Nature is the fame thing now that
it was in the Womb or the Cradle ; in
whom there are no worfe Propenfipnsthan what

to Original Sin. 289
what neceffarily flow from the Frame and
Composition of his Being. Alas! our
Original Depravation, be it what it will,
is very betimes improved by falfe Principles
andfoolifh Cuftoms ; by a carelefis Educa
tion, and by the Blandithments and Insi
nuations of the World : And every Man is
fo partial to himfelf, that he is very wil
ling to have his Defects and Errors pafis un
der the Name of Natural and Unavoidable
ones, becaufe this feems to carry in it its
own Apology. Tiiis is a fatal Error, and
continues Men in their Vices ; nay, gives
them peace in them too, to their Lives
End : For why Should not a Man forbear
attempting what he defipairs of effecting ?
To prevent which, I earneftly defire my
Reader to confider, that all who have
treated this DoCtrin of Original Sin with
any Solidity or Prudence, do carry the
Matter as far at leaft, as I have done :
They teach not only that Original Cor
ruption may be Prun'd and Lop'd, but that
it may be cut down, mortified, and dried up.
That fince no Man can affure himfelf how
far he may advance his Conqueft over his
natural Corruption, and the Intereft of
every Man's Safety and Glory obliges him
to advance it as far as he can, he muft never
ceafe fighting againft it, while it fights
againft him. That fince every Sin is fo
& U far-

.90 Of Liberty, as it relates

far mortal as it is voluntary, and has as
much Guilt in it as Freedom^ every Man
ought to be extremely jealous, left he be
fubject to any vicious Inclination, that is
in reality the Product, not of Nature, but
of Choice. And laftly, fince though much
lefis than Habitual Goodnefs may constitute
a Man in a ftate of Grace, yet nothing lefs
can produce Perfection, ox a conftant Affu
rance of Eternal Happinefs; therefore no
Man ought to acquiefce, while he fees
himfielf fhort of this ; and every Man
fhould remember, that his Goodnefs ought
to confift in a Habit of thofe Virtues to
which he is by Nature the moft averfe.
I have now difipatched my firft Enquiry,
and refiolved how far Original Sin is cura
ble. The next is,
§. 2. How this Cure may be effected.
And here tis plain what we are to aim at
in general : For if Original Righteoufnefis
confifts, as I think it cannot be doubted, in
the Subordination ofthe Body to the Soul,
and the Soul to God ; and Original Cor
ruption, in the SubverfionoL.this Order ;
then the Cure muft confift in restoring this
Subordination, by the weakning and redu
cing the Power of the Body, and by
quickningand ftrengthning the Mind, and
fo re-eftablifhing its Sovereignty and Au
thority*

to Original Sin. 291
thority. The Scriptures accordingly let us
know that this is the great Defign of Reli
gion, and the great Bufinefis of Man, 1 Cor.
9. 25. And every M .in that ftriveth for the
maftery, is temperate in all things. Now they
do it to obtain a corruptible crown, bat we an
incorruptible. And this St. Paul illuftrates
and explains by his own Example, in the
following Words: I therefore fio run, not as
uncertainly ; fio fight I, not as one that beat-
eth the air : But I keep under my body, and
bring it into flubjedion. The Preference
given to the Cares and Appetites of the
Body, or of the Mind, is the diftinguifh-
ing Character which constitutes and de
monstrates Man either Holy or Wicked :
They that are of the flefh, do mind the things
of the flefh ; and they that are of the Spirit,
the things ofl the Spirit, Rom. 8. 5. And
the Threats of the Gofpel belong to the
Servants of the Flefh, its Promifes to the
Servants of the Spirit : For ifl ye live after
the fiefh, ye fljiatl dye ; but if ye through the
Spirit do mortify the deeds of the body, ye
full live, Rom. 3. 13. He that fioweth to
his fiefh, 'fhall ofi the fiefh reap corruption ; but
he that fioweth to the Spirit, fball of the Spi
rit reap life ever I aft ing, Gal. 6. 8. I grant
that in thefie places and elfiewhere very
commonly, as by the Spirit is meant the
Mind enlightened and aided by the Grace
U .2 Qi

292 Of Liberty, m it relates
of God ; fo by the Body or Flefh is meant
our inferior Nature • not juft fuch as it pro
ceeds out of the Womb, but as it is fur
ther depraved by a Carnal and Worldly
Converfation. However fince Original is
the Seed or Root of Voluntary or Cuftoma-
ry Corruption, thefie Texts do properly
and directly enough ferve to the Confirma
tion of the DoCtrine for which they are al-
ledg'd. This then is the great Duty of
Man, this is the great End which he is al
ways to have in his Eye, the mortifying
the Body, and entirely Subjugating it tothe
Reafon of the Mind. Here the Chriftian
Warfare muft begin, and here end; for he
who has crucified the Body, with the Lufts
and Aflections thereof, has entred into
Reft, as far as this Life is capable of it :
He that lays the Foundation of Morals
here, does build upon a Rock ; and he that
here pufhes his Succefs tothe utmoft Point,
has reached the higheft Round in the Scale
of Perfection, and given the finifhing
Strokes to Holinefs and Virtue. This I
fay then ; He that will be free, muft lay
down as a general Rule to himfelf, from
which he muft refiolve never to Swerve,
That he is by all rational and poffible Me
thods to diminifh the Strengh and Autho
rity of the Body, and increafe that of the
Mind. By this we ought to judge of the
Conve-

to Origiaal Sin. 293

Conveniences or Inconvences of our
"Worldly Fortunes ; by this we are to de
termine of the Innocence or Malignity of
ACtions;by this we are to form and estimate
our Acquaintance and Converfiation,and by
this we are to judge ofthe Bent andTenden-
cy of ourLives;by this we are to regulate our
Diverfions ; by this we may refolve of the
Nature and Degree of our Pleafures, whe
ther lawful,whether expedient,or not: And
in one word,by this we may pafis a trueSen-
tence upon the Degrees and Meafures of
our Natural Affections. There are many
things that are in their own nature indiffe
rent enough, that prove not fo to me ,; and
there is fuch a Latitude in the Degrees and
Meafures of Duty and Deviations from it,
that it isa very hard matter in feveral Cafes
to define nicely and Strictly what is lawful
or unlawful : But I am fure, in all Cafes
this is a wife and fafe Rule, that we are
to aim at the ftrengthning the Authority of
our Minds, and the weakning the Force
and Power of our carnal Appetites. . By
confequence, every Man ought to examine
himfielf, by what Arts, by what Practices
the Light of his Underftanding comes to
be obfcured, the Authority of his Reafon
weaken'd, and the Tendernefs of his Con
fidence to be fo much blunted and worn
off: And when he has difcovered this, he
U 3 muft

q 94 Of Liberty, as it relates
muft avoid thefie things as Temptations
and Snares ; he muft Shun thefie Paths, as
thofe that lead to Danger and Death ; and
whatever he finds to have a contrary Ten
dency, thefe are the things that he muft do,
thefe are the things that lie muft Study,
contrive, and follow. How happy would
a Man be, how perfect would he foon
grow, if he did conduct himfelf by this
Rule ? How little need would he have of
outward Comforts ; how little value
would he have for Power and Honour,
for the State and Pride of Life ? How little
would he hunt after the Pleafures of Senfe ?
What Peace fhould he maintain within,
when he Should do nothing that were re
pugnant to the Reafon of his Mind ? What
Joy and Hope would he abound with,
when he fhould have fip many daily Proofs
of his Integrity, as the living above the
Body would give him ? And how would
all this Strengthen and exalt the Mind ;
what Flights would it take towards Hea
ven, and how invincible would it prove
to all Temptations? Happy and Perfect
tha! Man, who has the Kingdom of God
thus within him, whofe Life is hid with
Chrift in God ! when Chrift who is his
Life fhall appear, he alfo fhall appear with
him in Glory. This is a comprehensive
Rule, and if well purfued, fufficient of its
felf

to Original Sin.

.95

felf to do the Work I am here aiming at :
But that it may be more eafily reduced to
Practice, I think it not amifis to take a more
particular View of it : And then it may be
refolved into thefie two :
i. We muft lay due Reftraints upon the
Body. 2. We muft invigorate and fortify the
Mind, partly by the Light of the Gofpel,
and the Grace of the Holy Spirit ; and
partly by a ccuftoming it to retire and with
draw it felf from the Body.
§. i. As to the Reftraints we are to lay
upon the Body, what they are, we eafily
learn from the Scriptures : For Firft, Thefe
exprefly forbid us to gratify the Lufts and
Affections of the Flefh ; and that not only
becaufe they are injurious to our Neigh
bour, and a dishonour to our holy Professi
on, but alfo becaufe they have an ill Influ
ence upon the Strength and Liberty, the
Power and Authority ofthe Mind. Dear
ly beloved, I befleech you as fir angers and pil
grims, abflain flrom flefh ly lufts which war
againft the foul, i Pet. 2. 11. And who
ever enters into the account of things,
will eafily difcern this to be true : There
is a Deceitfulnefs in Sin, a Sen finality iii
Luft : Who fees not that there is more At
traction in the Pride and Oltentation of
U 4 Life,

¦ "¦ "  "  ^^ ' I I c^a_vi ] 114
C296 Oj Liberty, as it relates
Life, than in the Simplicity and Plainnefis
of it ? That there is more Temptation and
Allurement in Riot and Luxury, than in
Frugality and a Competency ? That the
Imagination of a Solomon himfelf cannot
but be wretchedly abufed, if he give it
leave to wander and wanton in Variety ?
In a word, If the Mind follow a Carnal
or Worldly Appetite and Fancy in all its
Exceffes and Debauches, it will foon find
it felf miferably inflaved and intoxicated ;
it will be wholly in the Intereft of the Bo
dy, and wholly given up to the Pleafures
of it. Secondly, Though the Scripture
do not prohibit fome States or Conditions
of this Life, which feem as itwere more
nearly allied to, or at leaft-wife at lefis di-
fiance from the Lufts of the Fleflj, than
others are, yet it forbids us to covet and
purfue them. Thus St. Paul, Rom. 12. 16.
Mind not high things. The Apoftle does
not here oblige any Man to degrade himfelf
beneath his Birth, or to fly from thofe Ad
vantages which God's Providence and his
o*wn Merits give him a juft Title to ; but
certainly he does oblige the Chriftian not
to afpire ambitioufly to Great Things,
nor fondly to pride himfelf in Succeffes of
this kind. So when a little after he com
mands us in honour to prefer one another,
certainly he does not teach how to Talk, bin

to Original Sin. 297
but how to ACt ; not how to Court and
Compliment, but how to deport our felves
confonant to thofe Notions with which
Charity towards our Neighbour, and Hu
mility towards our Selves ought to infpire
us. Thus again, we are not forbidden to
be rich ; no man is bound to ftrip himfelf
of thofe Poffeffions which he is born to, or
to Shut out that Increafe which God's
Bleffing and his own Diligence naturally
bring in : But we are forbid to thirft after
Riches, or to value our fielves upon them,
and commanded to be content with thofie
things that we have; and if God blefs us
with Wealth, to enjoy it with Modefty and
Thankfulnefs,and difpenfe it with Libera
lity, 1 Tim. 6. 6, 7, 8, 9, 10. Godlinefs with
contentment is great gain ; flor we brought no
thing into this world, and it is certain we can
carry nothing out ; and having food and rai
ment, let us he therewith content. But they
that will be rich, flail into temptation, and a
flnare, and into nmny floolifh and hurtful lufis,
which drown men in deftkruCtion and perdition.
For the love ofi money is the root ofi all evil,
which while fibme coveted after, they have er
red from the fiaith, and pierced themfielves
through with many fiorrows. Ver. 17, 18, 19.
Charge them that are rich in this world, that
they be not high-minded, nor truft in uncer
tain riches, but in the living God, who giveth us

298 Of Liberty, as it relates
us all things richly to enjoy. That they do good,
that they be rich in good works, ready to diflrif
bute, willing to communicate : Laying up in
fore for themfelves a good foundation againfl
the time to come, that they may lay hold on
eternal lifle. And to multiply no more In
ftances of Reftraints of this or the like na
ture, thus we ought to Stand affected to
wards Praifle and Reputation, Interefl and
Power, Beauty, Strength, &c. We muft
neither be too intent upon them, nor enjoy
them with too much Guft and Satisfacti
on ; for this is that Difpofition which ap
pears to me to fiuit beft with the Spirit and
Defign ofthe Gofpel, and with the Nature
of fuch things as being of a middle fort,
are equally capable of being either Tem<-
ptatiops or Ble Slings, Instruments of Good
or Evil. 3 dly. The Scripture regulates and bounds
our natural and neceffary Appetites, not fp
much by nicely defining the exact Degrees
and Meafures within which Nature muft:
be ftrictly contained, as by exalted Exam*
pies of, and Exhortations to a Spiritual,
Pure, and Heavenly Difpofition. Thus our
Lord and Mafter feems to me to give fome
check to the Stream of Natural Affection,
and to call off his Difciples from it, to the
Confideration of a Spiritual Relation ;
Mark 3. 34, 35. And he looked roundabout on

to Original Sin. 299
~~~ 1 m - .... — *
on them which flat about him, and fiaid, Be
hold my mother and my brethren : For who
foever fhall do the wifi ofl God, the flame is
my brother, and my fifier, and mother. To
which words of our Lord I may join thofie
of St. Paul, Henceforth know we no -man
after the fleflj — yet now henceforth know we
him no more, 2 Cor. 5. 16. The Anfwer
of our Lord to a Difciple who would have
deferr'd his following him, till he had bu
ried his Father, Matth. 8. 21. and to him
who begged leave to go and bid farewel
firft to his Relations and Domefticks, Luke
9.61. does plainly countenance the Do
ctrine I here advance ; and fio does St. Paul,
1 Cor. 7. 29. fo often cited by me. Not
that our Saviour or his Apoftles did ever
account our natural Affections vicious and
impure ; for 'tis a Vice to be without them,
Rom. 1. 31. Not that they went about to
diminifh or abate, much lefis to cancel the
Duties flowing from them : No ; They
only prune the Luxuriancy of untaught Na-
ture,and correct the Fondneffes and Infirmi
ties of 'Animal Inclinations. Our Natural
Affections may entangle and enfiave us, as
well as unlawful and irregular ones, if we
lay no Restraint upon them. Religion in
deed makes them the Seeds of Virtue, but
without it they eafily betray us into Sin.
and Folly. For this reafion I doubt not, left
under

300 Of Liberty, as it relates
under pretence of fatisfying our moft Na
tural and Importunate Appetites , we
fhould be enfinared into the Love of this
World, and entangled in the Cares of it,
our Saviour forbids us to take thought for
to-morrow, even for the Neceffaries of to
morrow, what we fhall eat, and what we fhall
drink, and wherewithal we fhall be cloathed,
Matih. 6. Thefe are the Reftraints laid
upon the Body1 in Scripture ; which if any
Man obferve, he will foon difcern himfelf
as far purified and freed from Original Cor
ruption, as Human Nature in this Life is
capable of. And that he may ;
§. idly. He muft fortify and invigorate
the Mind. And this muft be done two
ways. Firft, By poffeffing it with the
Knowledge of the Gofpel, and the Grace
ofthe Spirit. Secondly, By withdrawing
it often from the Body. As to the former
Branch of this Rule, the Neceffity of it is
apparent : Since the ftate of Nature is fuch
as has before been defcribed, we Stand in
need not only of Revelation to enlighten us,
but alfo of Grace to firengthen us ; of the
former to excite us to exert all the Force
and Power we have ; of the latter to ena
ble us to do that which our Natural Force
never can effect. It cannot be here expect
ed that I fhould treat of the Operation of
the

to Original Sin. 301

the Spirit, and the Ways of obtaining it,
grieving, and quenching it ; this would
demand a peculiar Treatife. I will here
only obferve, That 'tis the Work ofthe
Spirit to repair in fome degree at leaft, the
Ruins of the Fall ; to rectify Nature ; to
improve our Faculties, and to imprint in us
the Divine Image : That Meditation and
Prayer, and a careful Conformity to the
Divine Will, obtain and increafe the Grace
of the Spirit : That Negligence and pre-
fumptuous Wickednefs grieve and extin
guish it. As to the Knowledge of the Go
fpel, I Shall not need to fay much here, I
have confider'd this Matter in the Chapter
of Illumination , and will only obferve,
That the Doctrines of the Gofpel are fuch
as if they be thoroughly imbibed, do ef
fectually raife us above a ftate of Nature,
and fet us free from the Power and Preva
lence of our Original Corruption. Were
we but once perfwaded , That we are
Strangers and Pilgrims upon earth : That
all Carnal Gratifications do war againft the
Soul : That our Souls are properly our
fielves, and That our firft Cares are to be
for them : That God is himfelf our Sove
reign Good, and the Fountain of all infe
rior Good : That our Perfection and Hap
pinefs confift in the Love and Service of
Him: That we have a mighty Mediator, who

302 Of Liberty, as it relates
who once died for us, and ever lives t°
make Interceffion for us : That a kingdom
incorruptible and undefiled, and that fadeth
not away, is reflerved in heaven for all meek,
faithful, and holy Souls : Were we, I fay,
but once thoroughly perfwaded of thefe
Truths, with what Vigor would they im
pregnate our Minds? How clear would be
the Convictions of Confidence? How un-
controulable the Authority of Reafon ?
How ftrong the Inftincts and Propenfions
of the Mind towards Righteoufnefis and
Virtue ? Thefe would alienate the Mind
from the World and the~ Body, and turn
the Bent of it another way ; thefe would
infpire it with other Defires and Hopes, and
make it form different Projects from what
it had before ; Old things are done away, and
all things are become new. The Second
Branch of this fecond particular Rule is,
That we muft accuftom our felves to retire
frequently from the Commerce and Con
versation of the Body. Whether the eat
ing the forbidden Fruit did open to the
Mind new Scenes of Senfuality which it
thought not of, and fo called it down from
the Serenity and Heights of a more pure
and contemplative Life, to participate the
turbulent Pleafures of Senfe, immerfing it
as it were by this means deeper into the
Body, I pretend not to judge, "But 'tis
c Get-

to Original Sin. 303
certain a too too intimate Conjunction of
the Mind with the Body, and the fatisfa-
Ctions of it, does very much debafe it.
'Tis our great unhappinefs, that the Soul is
always in theSenfies, and the Senfies are al
ways upon the World ; we converfie with
the World, we talk ofthe World, we think
of the World, we project for the World ;
and what can this produce, but a carnal and
worldly frame of fpirit? We muft meditate
Heavenly Things ; we muft have our Con
verfation in Heaven ; we muft accuftom our
felves to inward and Heavenly Pleafures, if
we will have Heavenly Minds : We muft let
no day pafs,wherein we muft not withdraw
our fielves from the Body, and fequefter our
fielves from theWorld,that we may converfie
with God and our own Souls. This will
foon enable us to difdain the low and beg
garly fatisfaCtions of the outward Man,
and make us long to be fet free from the
weight of this corruptible Body, to breathe
in purer Air, and take our fill of refined
and Spiritual Pleafure. I have infifted thus
long on the Cure of Original Sin, not only
becaufe it is the Root of all our Miflery,
but alfo becaufe there is fuch an Affinity
between this and the Sin of Infirmity,
which I am next to Speak to, that the fame
Remedies may be preficribed to 'both ; So
that I am already eafied of a part ofthe
Labour

304 Of Liberty, as it relates
Labour, which I muft otherwife have un
dergone in the following Chapter.
I am now by the Laws of my own Me
thod obliged to confider the Effects of this
Branch of Chriftian Liberty in the Perfect
Man, and to fhew what Influence it has
upon his Happinefs. But having Sect. 1.
Chap. 4. difcourfed at large of the fiubfier-^
viency of Perfection to our Happinefs ;
and in Sect. 2. Chap. 3. of the happy Effects
of Chriftian Liberty in general, I have
the lefs need to fay much here on this
Head : Yet I cannot wholly forbear faying
fomething of it. The Conqueft over Ori
ginal Corruption, fuch as I have defcribed
it, raifesMan to the higheft pitch of Per
fection that our Nature is capable of;
makes him approach the neareft that Mor
tality can , to the Life of Angels , and
plants him on the Mount of God, where
Grace, and Joy, and Glory, Shines always
on him with more direct and ftrong Rays.
Now is Virtue truly Lovely, and truly
Happy ; now the Affurance of the Mind
is never interrupted, its Joy never over-
caft ; it enjoys a perpetual Calm within,
and Sparkles with a peculiar Luftre that
cannot be counterfeited,cannotbe equall'd.
Some faint and partial Refemblance, I con-
fefs, of this Virtue, or rather of this State
or Confummation of it, have I, though very

to Original Sin. 305
very rarely, fieen in tome mafterly Strokes
of Nature. I have o'bferv'd in Some that
SWeetnefisof Temper, in Others that Cold-
nefis and abfiolute Command over them
felves with refpeCt to the Pleafiures, and in
Several that innate Modefty and Humility,
that natural Indifference for the Power,
Honour, and Grandeur of Life, that I could
fcare forbear pronouncing, That they had
fo far each of them eficaped the Contagion
of Original Corruption, and could not but
blefs and love them. But after all, there is
a vaft difterence between thefe Creatures of
Nature, and thofe of Grace : The Perfection
of the one is confin'd to this or that parti
cular Difpofition, but that ofthe other is in
its degree universal : The Perfection of the
one has indeed as much Charm in it as pure
Nature can have ; but the other has a mix
ture of fomething Divine in it, 'it has an
Heavenly Tincture, which adds fomething
of Sacrednefis and Majefty to it, that Na
ture wants : The Perfection of the one is
indeed eafy to its felf,and amiable to others ;
but the Perfection of the other is Joy and
Glory within, and commands a Veneration
as well as Love from all it converfies with.
Bleffed State ! when fhall I attain thy love
ly Innocence ! when Shall I enter into thy
Divine Reft I when Shall I arrive at thy
Security, thy Pleafure ! ,„

306 Of Liberty, as it relates
CHAP. V.
Ofi Liberty, with refpeCt to Sins 0/ Infirmity.
An Enquiry into thefe Three things. 1 . Whe
ther there be any fuch Sins, viz. Sins in
which the mofl Perfect live and die. 2. If
there are, what they be ; or what diftinguifhes
them from Damnable or Mortal Sins. 3. .Hew
far we are to extend the Liberty of the Per
fect Man in relation to thefie Sins.
r i "*H I S is a Subject, wherein the very Be-
JL ing of Holinefs or Virtue, the Salva
tion of Man, and the Honour of God, are
deeply intereffed: For if we allow of fuch
Sins for Venial, as really are not fo, we de
stroy the Notion, or evacute the Neceffity
of Holinefs; endanger the Salvation of Man,
and bring a Reflection upon God as a Fa
vourer of Impiety. On the other hand, if
we affert thofe Sins damnable, which are
not really fo, we miferably perplex and di-
fturb the Mmds of Men, and are highly in
jurious to the Goodnefs ofiGod ; reprefienting
Him as a Severe and intolerable Mafter.
But how important Soever this Subject be,
there is no other, I think, in the compafis
of Divinity, wherein fo many Writers have
been fo unfortunately engaged ; fo that it
is' over-grown with Difpute and Contro
versy, with Confufion and Obfcurity, and
numberlefs Absurdities and Contradicti ons,

to Sins of Infirmity. 307
ons. This I have thought neceffary to ob
ferve in the Entrance of my Dificourfie, not
to intuit the Performances of others, or to
raife in the Reader any great Expectation
for my own ; but indeed for a quite con
trary reafon, namely, to difpofe him to a
favourable Reception of what I here offer
towards the rendring the Doctrine of Sins
of Infirmity intelligible, and preventing
the Differvice which Miftakes about it do
to Religion. By Sins of Infirmity, both Ancients and
Moderns, Papifts and Proteftants, do, I think,
understand fuch Sins as areconfiftent with
a State of Grace and Favour; and from
which the beft Men are never intirely freed
in this Life, though they be not imputed
to them. This then being taken for gran
ted, I Shall Enquire into thefe Three
Things. 1. Whether there be any fuch Sins,
Sins in which the moft Perfect live and
dye. ,
2. If there are, what thefie be. What
it is' that diftinguifhes them from Damna
ble or Mortal ones.
3. How far we are to extend the Liberty
of the Perfed Man in relation to thefle.
1. Whether there be any fuch. That
the beft Men are not without Errors, with
out Defeds and Failings, and that not only
X 2 in

3o8x Of Liberty, as it relates
in their paft Life, or unregenerate State'
but their beft and moft Perfect one, is
a Truth which cannot, one would think,
be controverted : For what Vnderflanding
is there which is not liable to Error ? What
Witt that does not feel fomething of Impo
tence, fomething of Irregularity ? What
Affections, that are meerly Human, are
ever conftant, ever raifed? Where is the
Faith that has no Scruple, no Diffidence ;
the Love that has no Defect, no Remiffion ;
the Hope that has no F ear in it ? What is
the State which is not liable to Ignorance,
Inadvertency, Surprife, Infirmity ? Where
is the Obedience that has no Reluctancy, no
Remiflnefls, no Deviation ? This is a Truth
which, whether Men will or no, they
cannot chufe but feel ; the Confeffions of
the Holieit of Men bear Witnefs to it. And
the Pretention of the Quakers, to a Sinlefs
and Perfect State, is abundantly confuted
by that Anfwer, one of the moll eminent
of them, makes to an Objection, which
charges them with arrogating and affu-
ming to themfelves Infallibility and Perfe
ction, viz. That they were flo far Infallible
and Perfect, as they were led by the Spirit of
God. For "what is this, but to defer t and
betray, not defend their Caufie ? 'Tis plain
then, as to Matter of Fact, that the moft
PerfeCt upon Earth are not without Frail-. ties

to Sins of Infirmity. 309

ties and Infirmities ; and fuch Infirmities
as difcover themfelves in actual Slips and
Errors. But the queftion is , Whether
thefe are to be accounted Sins ? I muft
confefs, if we Strictly follow the Language
of the Scripture, we Should rather call
them by fome other Name ; for this does
fo generally underftand by Sin, a Delibe
rate TranfgreffionoftheLawofGod, that
it will be very difficult to produce many
Texts wherein the Word Sin is ufed in any
other fenfie. As to Legal Pollutions, I have
not much confidered the matter. But as
to Moral ones, I am in fome Degree confi
dent, that the word Sin does generally fig-
nify fuch a Tranfgreffion as by the Gof
pel Covenant is punifhable with Death ;
and rarely does it occur in any other fenfe ;
I fay rarely, for, if I be not much mifta-
ken, the Scripture does fometimes call thofie
Infirmities I am now talking of, Sins. But
what if it did not ? 'Tis plain, That eve
ry Deviation from the Law ofGqd,itit
has any Concurrence of the Will in it, is
in ftriCt fipeaking Sin : And 'tis as plain
that the Scripture does frequently give us
fuch Deficriptions and Characters, and fiuch
Names of thefe Sins of Infirmity, as do
oblige lis both to Strive and watch againft
them, and repent of them. For it calls
them Spots, Errors, DefeCts, Slips, and
X 3 t,iC

3 1 o Of Liberty, as it relates

the like. But, what is, Laftly, moft to
my purpofe, it is plain, That this Diftin-
Ction of Sins, into Mortal and Venial,
or Sins of Infirmity, has its Foundation in
exprefs Texts of Scripture. Numerous are
the Texts cited to this purpofe : But he
that will deal fairly muft confefs, that they
are moft of them improperly and imperti
nently urged, as relating either to Falls
into Temporal Calamity ; or to Mortal,
not Venial Sins ; or to the Sins of an- un
regenerate State ; or to a comparative Im
purity, I mean the Impurity of Man with
refpeCt to God ; a Form of Expreffion
frequent in Job. I will therefore content
my felf to cite three or four, which fieem
not liable to thefe Exceptions, Deut. 3 2. 4,
They have corrupted themfelves ; their flpot
is not the flpot of his Children : They are a
perverfle and crooked Generation. Here two
things fieem to be pointed out to us plainly,
Firft, that the Children of God are not
without their fpots. Secondly, That thefie
are not of the fiame Nature with thofie of
the wicked, in comparifon with whofe wil
ful and perverfe Tranfgreffions, the Chil
dren of God are, elfiewhere, pronounced
blamelefis, without Offence, without Spot,
Pfldf 19. 12, 13. Who can under fland his
Errors ? cleanfle thou me from fleer et Faults :
Itsjep back alflo thy flervant flrom freflumptuom o ins*

to Sins of Infirmity.

Sins, let them not have dominion over me »
then fhall I be upright, and I fhall be inno
cent firom the great Tranfigreffion. Here
again the Pflalmift feems to me to place
Uprightnefs in Freedom from Deliberate
or Mortal Sin, and to admit of another
fort of Tranfgreffions, into which, even
upright Men flip Sometimes. Nor does
the Pfalmift here only affert Venial Sins ;
but he feems to me to fuggeft the Springs
and Sources of them, namely, fome fee ret
Difpofitions in our Nature to Folly and
Error, which he prays God to cleanfeand
free him from more and more ; Cleanfe
thou me firom fiecret faults. The word Fault
is not in the Original ; but fomething of
that kind muft be fupplied to render the
fenfe intire in our Language. The words
of Solomon, Prov. 20. 9. fieem to relate
to this Corruption lurking in us, and never
Utterly to be extirpated ; Who can fay J
have made my heart clean, I am pure from
my fin ? For if this Should be applied to
Mortal Sin, every one fees, that it will
contradict a hundred Places in Scripture,
which attribute to Rjghteous Men, Pu
rity of Heart, and Deliverance from Sim
Laftly, James 3. 2. we are told plainly,
that in many things we offend all, vj1a.lcij.ty
#ravra, not Sinners only, but Righteous
and Upright Men, have their DefeCts and
X 4 Slips,

312 Of Liberty, as it relates

Slips. And accordingly there is not any
Life which we have the Hifiory of in Scri
pture, how excellent foever the Perfon be,
but we meet with fome of thefe recorded ;
as will appear from thofie Several Inftan-
ees I Shall produce, when I come- to de
scribe the Nature of thefe Sins. And cer
tainly when David fays of himfielf, My
Sins are more in number than the hairs ofi my
head : He that Shall interpret this Place
of Mortal or Prefumptuous Sins, will both
contradict the Scriptures, which acquit
him, except in the matter of Vriah, and
highly wrong the Memory of David, ma
king him a Prodigy of Wickednefs, in
ftead of a Saint. Nor does that make
any thing againft me, which he adds in
the next Words, My heart fails me; or that
in the foregoing Verfe, Mine Iniquities
have taken hold upon me, fo that I am not
able to look up. For I do not affirm that
the Pflalmift here has regard only to Sins
of Infirmity exclufively of others; no, he
reckons all together ,and fo difcerns the one
aggravated by trieother ; and the Guilt of
all together very far enhanced. Nor do
I, Secondly, interefs my Self here in that
Difpute between Proteftants and Papifts,
Whether Sins of Infirmity are not damna
ble in their own Nature, though not im
puted under the Covenant of Grace j* Nor do

to Sins of Infirmity, 3 1 3
do I, Laftly, examine what a vaft Heap
of Sins of Infirmity may amount to,though
the Guilt of this or that alone were not fio
fatal. I have then, I think, proved the
matter in Queftion ; having Shewed, both
from the Experience of Mankind; and the
Scripture, That the beft Men have their
Infirmities and Defects ; And that thefe
may properly enough be called Sins. I
think it fuperfluous to prove, that they
confift with a ftate of Salvation ; fince 'tis
not by any, that I know of, denied ; and
may be eafily enough made out, from what
I have already faid. I am now to Enquire,
§. 2. What thefe Sins be ; and how di-
ftinguifh'd from Mortal or Damnable ones.
To this purpofe we may diftinguifh Hu
man Actions (under which I comprife both
Internal and External) into three forts,
Voluntary, Involuntary, and Mixt.
§. 1. There are Actions properly and
truly Voluntary ; fuch are thofe deliberate
Tranfgreffions of a Divine Law, which
Man commits in Oppofition to the direct
Remonstrances of Confidence ; he knows
the Action is forbid ; he fees the Turpi
tude and Obliquity of it ; he is not igno
rant ofthe Punifhment denounced againft
it, and yet he ventures upon it : This is
plainly Mortal, Damnable Sin, and I can-
F J not

3 14 Of Liberty, as it relates
not think, that any Circumftance or Pre
tence whatever, can render it Venial. And
therefore I muft be pardoned, if I cannot
be of their Opinion, who fuppofe, that
the fmalnefis of the Matter, the Reluctancy
of Confidence, or the Length and Force
pf a Temptation, can fo foften and miti
gate a Voluntary Tranfgreffion, as to di-
minifh it into a Sin of Infirmity, i . As
to the fmalnefis of the Matter. Some can
not but think thofe Tranfgreffions Venial,
which are , for the Matter of them, fo
flight and infignificant, that they fieem to
be attended by no mifchievous Confe-
quence, nor to offer any Dishonour to God,
nor Injuftice to Man. But I doubt this
Notion of Venial Sin has no Solidity in it ;
for either Men perform fuch Actions Deli
berately, or Indeliberately, knowing them
to be finful, or believing them to be inno
cent. Now if we perform any Action
Deliberately, and knowing it to be finful,
we never ought to look upon this as a little
Sin, much lefis a Venial one. The Reafion
of this is plain. The Firft Notion that
every Man has pf Sin, is, that it is for-?
bidden by,and difpleafing to God ; and then
to do that deliberately, which we know
will provoke God, is an Argument of a
fearlefs and irreligious Heart, a Heart de
stitute of the Love of God3 the Love of
Right?

to Sins of Infirmity. 315
Righteoufnefis, and Heaven. But if a Man
tranfgrefs in a trifling Infitance indeliberately ;
this alters the cafe ; for the Matter not
being of Importance enough to excite the
Intention and Application of the Mind ;
and there being confequently no Maligni
ty of the Will in an Action, where there
was no Concurrence of the Judgment, I
cannot but think, this may very well pafis
for an Human Infirmity ; for all the Fault
that can be here laid to the Charge of Man
is, Incogitancy or Inadvertency; and that
too as excufiable a one as can be. Laftly, ,
where the Matter of an Action is very
trifling and inconsiderable, and draws after
it no ill Confequence, either with refipect
to God or Man ; in this Cafe, if a Man
judge it no Sin, I cannot think it is any
to him ; though by a nice and ficrupulous
Construction, it may fall within the Com-
pafis of fome Divine Prohibition. The Di-?
ftinCtion ofthe Schoolmen is good enough
here ; it is befides the Law, but not againft
it : Or it is againft the Letter, but not
the Defign and Intention of the Law
of God. I cannot think that it is con
sistent with the Infinite Goodnefs of God,
to punifh fuch things as thefe with Eter
nal Mifery, or that it can become a Man
of Senfe, ferioufly to afflict his Soul for
them, I cannot for my Life perfuade
'-¦¦¦•' my

316 Of Liberty, as it relates

my felf, that I Should provoke God, if
paffing thorough a Field of my Neigh
bour's Corn or Peafe, I Should pull off an
Ear or Cod ; or paffing through his Or
chard, Should eat an Apple. The Notion
I have of God, and the great End and De
fign of his Laws, will not fiuffer me to en
tertain fuch trifling, weak, and fuperfti-
tious Fancies. And here I cannot but take
notice of two Things, which very much
perplex the Minds of fome good People ;
that is, an Idle Word, and Jefting : Con
cerning both which, 'tis very plain, That
fuch are miferably mistaken; and that
they are no fins at all, unlets unreasona
ble and fuperftitious Scruples make them
fio : This, I fay, on fuppofition that by
Idle word, they mean only fuch Talk, as
does not tend to Edification ; and by Jeft
ing, only that which is Innocent and piver-
tive. By an Idle Word (Mat. 12,) our Sa
viour plainly means a blafphemous Word,
if that faying of our Saviour, of every idle
Word, &c. be to be limited and confined
by the fenfe of the Context : For the oc
cafion of the Affertion of our Lord, was
theBlafiphemy which the Jews belch'd out
againft his Miracles. Or if our Lord here,
on this occafion, advances a general
Doctrine, then, by an Idle Word, we
muft understand a wicked one , pro
ceeding

to Sins of Infirmity. 317
ceeding from a corrupt and naughty Heart ;
and tending as directly to promote Im
piety, as gracious and wholfome Dificourfie
does to promote Edification. This is evi
dent from ver. 25. A good man, out of the
good treafure of the heart, bringeth forth
good things ; and an evil man, out ofl the
evil treafure bringeth forth evil things.
And ver. 37. for by thy words thou fhalt be
juftified, and by thy words thou fhalt be con
demned. By Jefting, Eph. 5. 4. the Apo
ftle understands the modifb Railery of the
Greeks, which was generally made up of
Prophanenefis and Wantonnefis ; or brisk and
Sharp Ironies. This is plain, both from
the Company we find it in dv^^m: iy jua-
tyXoyia, Filthinefis and Foolifh Speaking ;
and from the Character given it in com
mon with the other two , T« »*• av»'«ovTa
being the very fame that is given the moft
infamous and vileft Lufts and Paffions.
Rom. 1. 28. Things not convenient is a di
minutive Expreffion, implying fuch things
as contain much Turpitude and Wickednefs
in them. Beza, as appears by his Notes,
reads n, not*) in this place, foolifh fipeaking,
or, not. and, Jefting; which (as he ob-
ferves) makes Jefting the fame thing with
foolifh Speaking, or Buffoonry. And ju
stifies that Jefting, which confifts in a
pleafant and divertive Facetioufnefs from
1 Kjngs

318 Of Liberty, as it relates
1 KJngs 18. 27. 2 Kjng 3. 23. Iflai 14.
11. 2. Some think, that the meer ReluCtan-
cy and Oppofition of Confidence againft
Sin, is Sufficient to conftitute a Sin of Infir
mity. And this has received no fmall
Countenance from fuch an Interpretation
of Rom. 7. as makes Holinefs to be nothing
elfe but a Viciffitude of Defires and Acti
ons, repugnant to one another. But at
this rate no Man's Sins would be Damning
but his whofe Confidence were fear'd ; and
when ones Heart did condemn one, God
would be fure to acquit one : Which agrees
very ill with St. John, If our heart condemn
us, God is greater than our heart, and know
eth all things, 1 Joh. 3. 21. No Man, un
lefs arrived at a Reprobate fenfe, can do
that which is evil, without ReluCtancy ;
for his Confidence will forbid him, as long
as it has the leaft Degree of Tendernefs
in it ; and reftrain him as far as it has
Power. And as to Row. 7. it has been
abundantly confider'd - and , I think ,
fufficiently proved to belong to thofe,
who are the Servants of fin ; as Rom. 8.
does to thofe who are fet free. St. Auftin
indeed tells us, that he underftood that
Chapter at firft as the Pelagians did, for a
Perfon under the Law, and under the
Power of fin ; But that he found himfelf
constrained

to Sins of Infirmity. 319
conftrained afterwards to underftand it of
St. Paul himfelf. I will not examine the
Solidity of his Reafons : 'Tis enough to
me, that his Change of Opinion does Re
ligion no harm: For he is fo far from ma
king a ftate of Holinefs to confift with Actji
of Deliberate Sin againft Confidence, that
he will not excufe to much as rebellious
Motions and Appetites, if confented to.
All that he contends for, in a good Man,
from this Chapter is, That lapfed Nature
will fometimes exert it felfi,even in the beft
Men, in diforderly and diftemper'd Appe
tites. 3 . Others, Laftly, will have thofie fins,
into which we fall, either overpower'd by
the Strength, or wearied out bytheaffi-
duity or length of a Temptation, pafis for
Infirmities. But this Opinion has as little
ground as the two former. I can find no
Scripture that countenances this Notion.
There are indeed, fome of great Reputa
tion, who have promoted it. But, I think,
the words of St. Paul make againft it, 1 Cor.
10. 13. There hath no temptation taken you,
but fluch as is common to Man ; but God is
flaithflul, who will not fluffer you to be tempted
above that you are able ; but will with the tem
ptation alflo make a way to eflcape ; that ye
may be able to bear it. The Defign of which
words , is certainly to encourage Chri-
' ftiansv

320 Of Liberty, as it relates
ftians againft the biggeft Temptations, by
an Affurance of Relief from God, propor
tionable to our Neceffities • and confe-
quently muft imply, that if we yield to
a Temptation, 'tis our own fault. God
expects we Should fland firm under the
higheft Trials. Be thou faithful unto death,
and I will give thee a crown of life, Rev.
2. 1 o. To him that over cometh will I grant
to fit with me in my Throne, even as I alfo
overcame, and am fet down with my Father in
his Throne, Rev. 3. 21. But whofoever fhall
deny me before Men, him will I alfo deny
before my Father which is in Heaven, Mat.
10.33. If therefore, by Sins of Infirmity,
Men mean, fuch as are confiftent with the
ftate of Grace, i. e. fuch as good Men may
frequently fall into, without forfeiting the
Peace of Confidence, and the Favour of
God, I cannot poffibly think, that any
Deliberate .Sin can be fuch , upon the
fcore of the Temptation ; or that any
of thofe Sins, reckoned in the Catalogue,
Gal. 5. and Eph. 5. can be fuch on the
account of the Violence or Perfeverance
with which they attack us. But, Second
ly, Ifi by Sins of Infirmity, they mean
fuch Sins as Righteous Men are liable to, I
know not what they are from which they
are exempted. But if, Laftly, by Sins of
Infirmity, they mean fuch, for which God

to Sins of Infirmity. 32
is more eafily intreated,thcn there is noQue-
ftion to be made,but that there is aDifferenc
in Sins; which is to be eftimated by the
different Meafures of Grace and Know
ledge ; by the different Degrees of Delibera
tion and Surprize ; and by the Force or
Weaknefis, the Continuance or Shortnefisof
a Temptation : And Finally, by the differ
ent Effects and Tendencies of Sins. To
all which, I do not queftion, but that the
Spirit has regard in thofie Directions, which
it gives us, for our Behaviour towards fuch
as fall, Gal. 6. 1. Brethren, if a Man be
overtaken in a fault, ye which are flpiri-
tual, reftore fuch a one in the Spirit oj
Meeknefls ; considering thy flelfl, left thou alflo
be tempted. And of flome have compaffion,
making a difference : And others flave with
flear, pulling them out ofl the fire, Jude 22, 23.
§. 2. A Second fort of Actions are fuch
as we call Involuntary ; that is, thofe
wherein we exercife no Deliberation, no
Choice. Some have reduced Sins of Infir
mity to this Head, but with what Colour
of Reafon any one may judge. For fince
Actions truly Involuntary, are neither the
Objeft of the Underftanding nor Will, 'tis
hard to conceive what Morality there can
be in them. The Grounds on which this
Opinion is built are fuch as thefie. Firft,
* y the

22 Of Liberty, as it relates
the Meafure, fay they, of Good and Evil
ii the Law of God ; but Involuntary and
unavoidable Actions are not a proper fub
ject of Laws : For to what purpofe is it
to prefcribe Rules, or to propofe Rewards
and Punifhments to fiuch Actions, as are
no way Subject to our Choice ? Secondly,
They tell us, 'tis inconfiftent with the
Goodnefs of God, and the Riches of Gof
pel Grace, to impute thofe things to a
Man as Damnable Sins, which fall not
within the Compafs of his Power or Deli
beration. Now, I muft confefis, I am fio
far from denying any Actions, that can lay
a juit claim to this Apology, to be Venial,
that I cannot forbear thinking that they
are not finful : For where there is no Law,
there is no Tranfigreffion. But how does
this way of arguing for the Excufablenefs
of Involuntary 1'rangreffions, confift with
thofe other Doctrines which they main
tain concerning them; namely,That we are
bound to Repentance tor them ; That thefie
Sins are not Venial in their own Nature,but
only thro' the Favour of God ? For the
Law, taken in its Rigour, denounces Death
againft all Sin in general, without Limita
tion or Exception ; fo that if God Should
judge rigoroufly, even Involuntary Sin
would fall under that Sentence, The wages
of Sin is Death. This, I muft confefis, feems

to Sins of Infirmity. 323

feems to me very incoherent. For if an
Action be of that nature, that it cannot
properly be the Matter or Subject of a Law,
How can it fall under the Condemnation'of
Law ? If it be of that nature that it is in
capable of any Moral Regulation, nor fub
ject to the Influence of Reward or Pu
nifhment) How can it be meer matter of
Grace that a Man is not damned for it?
In a word, if an Action be truly and
properly Involuntary, it can by no means
be Sin ; And if it be Voluntary, it is fub
ject to the Regulation of Laws : 'Tis a
proper Inftance of Deliberation and Free
dom, and capable of Rewards and Punish
ments. And the Truth is, the one needs
no Apology, and the other is not capable
of any ; the one is a Mortal Sin, and the
other no Sin at all. And therefore, we
muft look for Venial Sin in fome other
Species of Action.
§. 3. The laft Clafs of Actions are
thofe which are of a mixt Nature ; partly
Voluntary, and partly Involuntary : And
here, I think, we muft place Sins of In
firmity, by whatever Names we may call
them, For thefe furely, if they are to be
rank'd (as by all they are) amongft Actu
al Sins, muft be fuch Actions as have in
them , fomething of Voluntary , fome-
Y 2 thing

324 Of Liberty , as it relates

thing of Involuntary, much of Human
Frailty, and fomething of Sinful; much
of unavoidable, and fomething of Moral
Obliquity. Thefe are the Tranfgreffions
which the Scripture feems to me, to intend
by Errors, Defects, Slips, Motes, the
Spots of God's Children ; and thefe cer
tainly, if any, muft be the fins that can
confift with a ftate of Grace. For thefe
do not imply a Deliberate Wickednefsin
the Will, much lefis an Habitual one ; nay,
they do not include in them any Wickednefs
at all, ftriCtly Speaking, but are truly the
Effects of Human Frailty, and the unhap
py Circumftances of this Mortal Life.
thus then I deficribe a Venial Sin; it has
in it fio much of Voluntary as to make it
Sin, fio much of Involuntary as to make it
Frailty ; it has fo much of the Will in it,
that it is capable of being reduced ; and yet
fo much of Neceffity in it, it is never utter
ly to be extirpated : It has fomething in it
Criminal enough to oblige us to watch
againft it, and repent of it ; and yet fo
much in it pitiable and excufiable, asto en
title us to Pardon under the Covenant of
Grace. And thus I diftinguifh Venial
from Mortal Sin: Mortal Sin proceeds
from a Heart, either Habitually corrupted,
or deceived and captivated for the time;
but Venial Sin refults from the Imperfecti ons

to Sms of Infirmity. 325

ohs and Infelicities of our Nature, and our
State. Mortal Sin is truly Voluntary and
Deliberate in the Rife and Birth of it, and
mifchievous and injurious in its Con
sequence : But Venial Sin is very far
Indeliberate in its Beginning, and, if
not indulged, almoft harmlefis in its Ef
fects: Deficiency is, as it were, the Efi-
fience of the one, Malignity of the other ;
in the one we fee more of Frailty, in the
other more of Wickednefs : In the one
fomething nearly alli'd to Neceffity, in the
other to Prefiumption : The one is the
Tranfgreffion of the Law of Perfection,
the other ofthe Law of Sincerity ; the one
is repugnant to the Letter, the other to the
Defign and End of the Law ; the one is a
Violation of God's Commands, taken in
the moft favourable ConftruCton -, the
other a Violation of them in a rigorous
one. That this was the Notion of St. Au
ftin, St. Jerome, and others, whoirapugn'd
the finlefs Perfection of the Pelagians, is
very plain. 1. From the Distinction they
made between Kar.]a and dndzrr.ua Cri
men and Peccatum, i. e. between Wicked
nefs and Defects, between Crimes and
Faults ; for this is plainly the fenfe wherein
they ufied thofie words. And next from thofie
very clear and lively Deficriptions of Venial
Sin, which occur frequently in St. An fin;
Y ? after

326 Of Liberty, as it relates

after whom, 'tis well known, others writ.
Such is that * through Ignorance
*  jit per jgnoran- or Infirmity, for want of exert-
'JZfJdS^ZZ i*g our utmoft ftrength againfl
viribta voluntatis, eidem Concupifcence,we are drawn away
aiiUicittetum mnulh ce- yy jt t0 fome unlmfiul things ;
dimus, tamo maeis O ere- , . •> r J r , 1
brim quanto deteriores,tanto and the worjewe are, Jo much the
minm l1) rarim quanto me- more and the ofltner ; but the bet-
l7Lt^Tii\De r »< "<> fo much the left and
the fleldomer do we give way to it,
\ Hoc e^ vns dhmus, And thus -j- St. Jerome imputes
Mffe Hommem r.on peuare, Venial Sin, to our not making
ft vel it, pro tempore, pro r C . no 1 j
kco, pro imbecidute cor. uleot our utmoft Strength and
pore a , quamdiu interim Diligence. I might content
eft Minus quamdiu chor- felf with having given this
da. nullo vmo laxatur in J t *-. r • • 1- o • r
Cithera. Dial. 3. adv. le- generaf Delcription of Sins of
Jag. -p. 201. Infirmity, did I not know,
how ill a Talent fome have at
Application of Generals to any particular
Cafe ; and how little Satisfactory fuch Ac
count is to the weak and ficrupulous. For
the fake of thefie therefore, I think fit to
be a little more diftinct and particular on
this Argument. In Venial Sin then, Two
Things muft be confidered.
1. The Matter of it.
¦2. The manner of Committing it,
1. As to the Matter, I conceive it
ought to be flight and inconftdcrabh. There

to Sms ofi Infirmity. 3 2 7
is no room for a. Venial Sin in things of a
crying provoking Nature ; as in Adultery,
Idolatry, Murther; for in thefe, the In
justice and Wickednefs, with refpeCt to
God and Man, is palpable and formidable ;
and can never, for ought I fee, he extenua
ted by any Circumftances into Sins of In
firmity. But when I fay, the Matter of
the Sin of Infirmity, muft not be a deteft-
able and crying Provocation,I do not mean
to extend this to the firft Tendencies and
Difpofitions even towards fuch fins. Thus
though Adultery cannot be a Venial Sin,
yet the firft Sallies of the Defire, the firft
Giances and Wandrings of the Eye, may.
And the fame thing may be faid of the
firft Motions towards any other fin.
2, As to the next thing to be confidered
in a Venial Sin, that is, the manner of
committing it, it muft proceed from Igno
rance, Frailty, or Surprifle.
1. From Ignorance. By Ignorance I do
not mean that which is utterly invincible,
but that which has fome Deflect, fiome
frailty, fome Degree of Negligence in it.
Of this kind, I take thofie Errors to be.
againft which David prays, Vfalm 19. r.i.
Who can under fland his Error* :' d:\irfe ihvu
me firom fleer et faults. He .that conlkloiV
Human Nature, and the Power of Educ;i
tion ; the Influence of Prejudices which
Y 4 v ,:

2 8 Of Liberty, as it relates

we fuck in betimes, and fuch like, will
eafily acknowledge, that there may be fuch
Errors. When we have ufed a moral Dili
gence in examining our Lives, and trying
our own Hearts ; yet considering the vaft
Variety of Duties- we are to run through,
no humble Man can be confident, that he
has omitted nothing, that he is mistaken in
nothing. This I take to be the fenfie of So
lomon, Prov. 20. 9. Who can flay, I have
made ?/.'/ heart clean, I am pure flrom my fin ?
And this I take to be the fenfie of St. Paul,
1 Cor. 4. 4. For I know nothing by my flelfl,
yet am I not hereby juflifed : but he that
judgeth me is the Lord. There are Miftakes
and Errors, which might indeed have been
prevented or removed, by the ftricleft Im
partiality, and the BriSteJl Diligence. But
alas! How often do Good men fall Short
of both thefe ? How common is it for
Good men to be too far tranfiported by the
beft of Principles, even Zeal ? How often
do Good men mix their Errors in Reproof
and Reprehenfion, and in the one and the
other, they difcern it not ?
2. Surprife and Inadvertency is another
thing that renders Sin Venial. The Multi
tude of Affairs and Temptations, the Sud-
dennefis and Unexpectednefis of fome un-
ufiual Temptation, or fomething of this
kind, may betray a Good man into fome Slips

to Sins of Infirmity. 329
Slips or Errors, in Word or Deed. This
I take to be the Cafe of Sarah, when fhe
faid, I laughed not : Of Jonah, when he
replied upon God, / do well to be angry,
Jon. 3. Of David, when he pronounced
ra filly, do thou and ZJbah divide the land,
2 Sam. 16. 4. Of Saul and Barnabas, when
they broke out into Heat and Anger.
But that which was a Sin of Infirmity in
the beginning, became, I doubt, a Delibe
rate one in the end, when they parted from
one another. Some extend this Circum-
flance of Surprife to excufie Sins, which
imply notorious Wickednefs, and are of
very ill Confequence ; but, I think, very
erroneoufly. 'Tis true, thefie Sins of Sur
prife, whatever the matter of them be, are
generally conceived to be much extenua
ted through want of Opportunity to Sum
mon our ftrength, and to make ufic of ma
ture and fober Deliberation ; efpecially
where the Temptation is not only fludden
but violent too. For in this cafe, the Sol
dier of Chrift, taken, as it were, in an
Ambufh, or blown up with a Mine, feems
to be loft and defeated before he difcern
his Danger : I do not doubt then, but this
fuddennefs of a Temptation does very
much diminifih the Guilt of a Sin. But
we ought to remember too, that there are-
many things that do abate and take oft
J from

330 Of Liberty, as it, relates
from this Excufe : As Firft, It is not eafy
to conceive how any thing that is a direct
Wickednefis, that is a Sin of a deeper Die
than ordinary, on the account of its mif-
chievous Confiequences, Should make its
Approach fio filently, and fio Suddenly, that
we fnould fall into it indifcernibly. Se
condly, The Chriftian is bound to Shun
not only every Evil, but every Appearance
of it; and 'tis hard to imagine, that a fin-
cere man, who does indeed Strain at a Gnat,
fhould Swallow a Camel. He that preferves
the Tendernefs of Confcience, as he will
have an Averflion for fmall Sins, fio will he
have an Horror for great ones. Thirdly,
The Mind of a Chriftian ought to be pof
feffed and a wed by the Fear of God ; and
that not a flight and tranfient, but a deep
and lafting one. The Pflalmift was not
content to fay, I am afraid of thy Judg
ments ; but to exprefis how thoroughly this
Fear had fieized him, he adds, my flefij
trembleth for flear ofl thee, Pfialm 119. And
certainly, this Fear isa fort of impenetra
ble Armour, which extinguishes all the
fiery Darts of the Devil. In vain is the
fuddennefis, or the brisknefs of a Tempta
tion, unlefs we firft lay afide this Shield.
Fourthly, We are bound to be always on
our Watch and Guard ; and therefore if
we relax our Difcipline, if wc live fecure

and

to Sins of Infirmity. 33 1
and carelefs, if we rafihly call c-ur fielves
upon Dangers, our Sin then will be but
the Confequence ©four Folly ; and there-
tore one Error cannot be an Excufe or an
Apology for another. I think therefore,
the Apology ofSurprife fhould be confin'd
and limited to flight Offences; it cannot
properly have room in great ones, or if it
have, it may be urged in Mitigation of our
Punishment; but never, I doubt, for total
Impunity. 3. Laftly, Venial Sin has its Rife from
the Defects and Imperfections of our Na
ture, and the difadvaiftageous Circumstan
ces of our State. Here come in the Fai
lures and Defects in the Meajiires and De
grees, of Duty ; if thefe can be properly
reckon'd for Sins: I fay, if they can ; for
I do not fee that this is a good Argument :
We are bound to the higheft 'Degree of
Love by that Law, Thou fhalt love the
Lord thy God with all thy heart ; therefore
whatfioever falls fhort of the higheft and
moft abfolute Degree of Love, is a Sin :
For at this rate, whatever were fhort of
Perfection, would be Sin. We muft love.
nothing better than God, nothing equal to
Him: This will constitute us in a ftate oi
Sincerity. What is farther required is, that
we are bound to aim at, and pur flue after
the higheft and moft perfeCt Degrees of
Love ;

332 Of Liberty, as it relates
Love ; but we are not bound under Pain
of Damnation to attain them. But on the
other hand, I readily grant, that our fal
ling fhort in the Degrees of Faith, Love,
Hope, and the like, may be properly rec
koned amongft Sins ; when they Spring
from Defects of Vigilance and Induftry :
And if thefe Defects be fuch as can confift-
with Sincerity, then are the Imperfections
or the Abatements "of our Virtues, pardo
nable ; and then only. Here again fall in
Omiffions, wandring Thoughts, Dulnefls and
Heavinefls in Duty, the Short Titillations of
f bme irregular Fancies, Forgetflulnefs, flight
and fhort Fits of Envy, Diflcontent, An
ger, Ambition, Gaiety of Mind. Thus
we find the Difciples falling afleep when
they Should have pray'd, Mat. 26. and
David praying, quicken thou me, Pfal. 119.
Thus his Soul too was often caft down,and
difquieted within him, Pfal. 42. 2 Chron.
30. 18, 19. Job curfied the Day of his Birth.
In Short, our Natures are Human, not
Angelical; and our ftate is full of Variety
of Accidents, that they are too apt to
difcompofie the Mind, and divert it from
its great End. The Ebbs and Flows of
Blood and Spirits, and an unlucky Con-
• ftitution, or a Diftemper ; the Multitude
or Confufion of Affairs , the Violence or
the Length of Trials ; the Eafe and Flat tery

to Sins of Infirmity. 333
terity of Profperity; the Wearinefsof the
Body, or of the Mind ; the Incommodi-
oufnefs of'Fortune, Roughnefs of Con
verfation ; thefe, and a thoufand other
things, are apt to produce Defects and
Failures in our.Obedience, fhort Diforders
in our Affections ; and fuch Emotions and
Eruptions as abundantly prove the beft to
be but Men ; and the higheft Perfection,
if it be but Human, to be wanting and de
fective. I think I have now omitted no
thing neceffary to form a true Notion of
the Sin of Infirmity. My next bufinefs
therefore is, to confider, "v-
§. 3. How far the Liberty of the Perfect
Man, in refipect of Venial Sin, ought to be
extended. There is great Affinity between
Venial and Original Sin ; and therefore
the Perfect Man's Liberty, as it relates to
the one and the other, confifts in much the
fame Degrees, and is to be attain'd by the
fame Method ; fo that I might well e-
nough difmifis this Subject, and pafis on to
Mortal Sin. But reflecting on the Nature
of Man, how prone we are to fin, and yet
how apt we are to think well of our felves,
I judge it neceffary to guard the Doctrine
of Venial Sin by fome few Rules, which
may at once ferve to fecure our Since
rity, and point out the Perfection we are

334 Of Liberty, as it relates
to afipire to. 17?. then, If we would pre
vent any fatal Event of Sins flowing from
Ignorance, we muft take care, that our Ig
norance it felf be not Criminal ; and that
it will not be, if our Hearts be Sincerely
difpofed to do our Duty, and if we ufe mo
ral Diligence to know it : ff we be impar
tial, humble, and honeft, and have that
Concern for the Knowledge and Practice
of our Duty, that is in fome fort proportio
nable to the Importance of it. The Igno
rance that arifies firom natural Incapacity,
or want of fufficient Revelation, is invin
cible; and therefore innocent, John 9. 41.
Jeflus faid unto them, If ye were blind, ye
fhould have no fin ; but now ye fay, we fee ;
therefore your fin remaineth: And 15. 22.
If I had not come and flpoken unto them, they
had not had fin : but now they have no cloke
for their fins. This Rule muft be under
ftood of neceffary Knowledge in General;
and more legible and conflpicuous Lines ot
Duty : Both which, notwithftanding there
may be room for fins of Infirmity to enter,
where Mortal ones cannot: There may be
imperfect Difpofitions of Mind, and latent
Prejudices ; there may be Inftances of Du
ty of a Slighter moment ; there may be fe
veral Circumftances, and fmall Emergen
cies that may either be without the Aim,or
eficape theDifcovery of a moral fearch,that

to Sins of Infirmity. 335
is, of a Human one; which, though it be
without Hypocrifly, is yet not without more
or lefs Frailty. As to Perfection, it dilfers
in this, as it does in other Cafes, from Sin
cerity only in the Degrees by which it is
advanced above it. He that will be Per
fect, muft fearch for Wifdom as for hid
Treafures: His Delight muft be in the
Law of the Lord, and in his Law muft he
meditate day and night : His Thirft of
Truth muft be more eager and impatient,
his Diligence more wakeful, more circum
spect, more particular, more Steady and
conftant than that of the Beginner ; or of
one who is no farther advanced, than fuch
Meafures of Faith and Love, asareindi-
fpenfably neceffary to Sincerity, will carry
him. idly. Sins that are occafion'd by Sur-
prtfle and Inadvertency will not prove de
structive, if the Inadvertency it felf be in
a manner innocent .- That is, Firft, There
is no room for Inadvertency in compleat
Acts of crying Sins. Secondly, There is
no pretence for Inadvertency, if we had
any Mifgivings within, or Warnings with
out concerning that particular Sin, into
which we fell afterwards ; much lefs if
we cherifh ill Motions till they grow too
ftrong for us. And laft of all, if we re
peat the fiame Sin frequently and contem
ptuously. And to this I may add, he
cannot

336 Of Liberty, as it relates
cannot be faid to fin through fiurprifie, who
throws himfielf into the Way of Tempta
tion, even though he be conficious of his
own Infirmity. ydly. As to thofe Moral
Defects which flow from natural Infir
mity, they will not defiroy us ; if the In
firmity it felf be pardonable. There are
Infirmities which we acquire ; Infirmities
which grow ftronger by Indulgence ; In
firmities which continue meerly becaufe
we do not take Pains to fubdue them :
Our Moral Defects muft not flow from
thefe kinds of Infirmities ; but from fuch,
as confidering Human Nature, and the
ftate of this World, 'tis impoffible utterly
to root out. Thefe Moral Defects will do
us no harm ; if, Firft, We take Care to
fettle in our Minds the Habits of thofe
Virtues that are directly oppofite to them.
Secondly, If we watch and fight againft
our naturallnfirmities; and endeavour to
reduce our Appetites, even our natural
Appetites , within ftrict and narrow
Bounds. Thirdly, If we wafh off the
Stains of our Slips and Defects by a gene
ral Repentance : For upon the Notion I
have here given of Venial Sin, Repentance
appears to be very neceffary : For I require
in them fomething of Voluntary, fome
thing of Freedom ; enough to make an
ACtion finful, though not to prove the
Hi

to Mortal Sin. 337
Heart corrupt or wicked. And becaufe the
degrees of Voluntary and Involuntary are
not fo eafily diftinguifhable from one ano
ther, 'tis plain our beft Security againft any
ill Confiequence of our Defects and Frailties,
is a Godly Sorrow. And therefore I wonder
not if David charge himfielf more feverely
than God does, My fins are more in number
than the hairs of my head. This was a Con-
feflion that became the Humility and Soli
citude of a Penitent ; that became the Re
flections of a Wife and Perfect Man, and
the Corruption of Human Nature ; the Al
loy of Human Performances; the Slips and
Defects, the Interruptions, Neglects, and
Deviations of the belt Life.
CHAP. VI.
Of Liberty, as it imports Freedom or Delive
rance from Mortal Sin. What Mortal Sin is.
How the P effect Man mufi be free from it.
And which way this Liberty may be beft at
tained ; with fiome Rules for the attain
ment ofl it.
HERE I will Enquire into Three
Things;
1. What Mortal Sin is ; or what kind
of Sins they be, which are on all hands
acknowledged to be inconfiftent with a
ftate of Grace and Favour. Z, 2. How

3 3 ^ Of Liberty, as it relates
2. How far the Perfect Man muft be
fet free or delivered from this kind of Sins ;
or how remote he is from the Guilt of
them. 3. Which way this Liberty may be beft
attained. §. 1. The Firft Thing neceffaryis, To
Slate the Notion of that Sin, which paffes
under the Name of Mortal, Wilful, Pre-
fumptuous, or Deliberate Sin : For thefe in
Writers are equivalent Terms, and pro-
mifcuoufly ufied to Signify one and the fame
thing. Sin (faith St. John, 1 Ep. 3. 4.) is
the tranflgrcffion ofl the law. This is a plain
and full Definition too of Sin : For the
Law of God is the Rule of Moral Actions ;
'tis the Standard and Meafure of Right
and Wrong , of Moral Good and Evil.
Whatever is not within the Compafis of
the Law, is not within the Compafis of
Morality neither : Whatever cannot be
comprehended within this Definition, can
not have in.it the entire and compleat No
tion of Sin ; or which is all one, it can
not be Sin, in a ftrict, proper, and adequate
fenfie of the word. Hence St. John in the
fame Verfe tells us, That whofoever finneth,
tranflgreffeth the law. And St. Paul, Rom.
4. 1 <. Where there is no law, there is no
tranfgnffwn. Sin then muft always fup
pofe

to Mortal Sin. 339
pofie a Law ; without which there can be
neither Vice nor Virtue , Righteoufnefis
nor Wickednefis : For thefie are nothing
elfie but the Violation or Observation of
the Law of God ; or Habits and States re
fill ting from the one or the other. But this
is not all : Two things more muft be re-
mark'd, torender-this Definition, which
the Apoftle gives us of Sin, clear and full.
Firft, The Law muft heflufficiently reveaPd.
Secondly, The Tranfgreffion of it muft
be truly Voluntary.
1. By fufficient Revelation of a Divine
Law, every one understands, That the
Law muft be fo publifh'd to the Man who
is to be govern'd by it, that the Authority
and Senfe of it may be, if it be not his
own fault, render'd evident to him. If
the Divine Authority of any Rule or Pre
cept be doubtful and uncertain, the Obli
gation of it will be fo too : And it is as ne
ceffary that the Senfe ofthe Law Should be
evident, as its Authority. The Law that
is penn'd in dark and ambiguous Terms,
is, properly fipeaking, no Law at all ; fince
the Mind ofthe Lawgiver is not fufficient-
ly made known by it. Whatever is necef
farily to be forborn or done by us, muft be
fully and clearly preficribed in the Law of
God; and if it be not, it can never be ne
ceffary. Men through Weaknefis or Defign
Z 2 may

3 40 Of Liberty, as it relates
may enact Laws that are but a heap of
Letters, a Crowd of dubious, Delphick
Sentences : But God can never do fo, be
caufe this is repugnant both to his Wifdom
and Goodnefs, and to the very End of a
Law too, which is to be a Rule, not a
Snare ; 'tis to give underftanding to the fim-
ple ; to be a light to our fleet, and a lamp to
our paths; not like an Ignis Fatuus, to be
tray us into Brakes, and Precipices, and
Ruin, and Death.
2. The Tranfgreffion muft be a Volun
tary one. And this imports two things :
1. A Knowledge of the Law. 2. A Con-
fen t to the Breach of it. Firft, As to the
Knowledge ofthe Law. All that I have
to fay here in few words, is, That Igno
rance of the Lawexcufes a Tranfgreffion,
when it is it felf excufable ; but if the Ig
norance it felf be Criminal, the effect of it
mull be fo too. We muft never think of
excufing our Sins, by alledging an Igno
rance into which, not our own Incapacity,
or any other reafonable Caufe, but Ne
glect or Contempt of the Truth, or fome
other vicious Luft or Paffion has betray'd
us. Secondly, As to the Content of the
Will, This is neceffary to demonstrate any
Action finful or virtuous ; without this the
Mind will be no Partner in the Sin, and by
confequcnce cannot be involved in the
1 Guilt

to Mortal Sin. 3 4 1
Guilt of it. Whatever we cannot help,
is our Misfortune, not our Fault ; Actions
merely natural, or merely forc'd, can nei
ther be good nor evil. The concurrence
of Reafon and Choice is indifpenfiably
neceffary to the Morality of an Action.
All this is plainly taught us by St. James
1. 14, 15. But every man is tempted when he
is drawn away of his own luft, and enticed. Then
when luft hath conceived, it bringeth forth
fin ; and fin when it is flnifhed, bringeth forth
death. Which words do certainly imply,
That the Spring and Principle of Sin is
within our felves ; That 'tis our natural
Corruption that entices and allures us ;
and 'tis our Confent to its Enticements
that gives Being to Sin, and defiles us with
Guilt. From all this now put together, 'tis eafy
to conclude what fort of a Defcription we
are to form of Mortal Sin : 'Tis fuch a
Tranfgreffion of the Law of God, as is
vicious in its Original, deliberate in its Corn-
miffion, and miflchievous in its Tendencies or
Effects: The Heart is corrupted and unfi
led by fiome Luft or other, and fio confients
to the Breach of the Moral Law of God,
a Law of Eternal and Immutable Good
nefs : Or if the Sin confifts in the Breach
of any Pofitive Law, it muft yet imply in
it fome Moral Obliquity in the Will, or m
Z 3 the

342 Of Liberty, as it relates
the Tendency of the Action, or both. So
that Prefumptuous, or Mortal Sin, call it
by what name we will , is a Deliberate
Tranfgreffion of a known Law of God,
tending to the Difhonour of God, the Inju
ry of our Neighbour, or the Depravation of
our Nature. Such are thofe Sins which the
Prophet Iflaiah exhorts thofe who will re
pent, to ceafe from. And fuch are thofe
we have a Catalogue of, Eph. 5. Gal. 5.
and elfiewhere : Now the works ofl the flefh
are manifefl, which are thefle, adultery, for
nication, uncle annefls, laflciviouflnefls, idolatry,
witchcraft , hatred , variance , emulations ,
wrath , firifie, fleditions , herefies, envyings,
murders, drunkennefls, revellings, and fiuch
like. Thefie are the Sins, of which, as of
fo many Members, the Body of Sin confifts :
Thefie constitute the Old Man : Thefie are
fometimes called, the filthinefis ofi the flefh
and, flpirit, ungodlinefls, wickednefls, iniquity,
the lujls of the flefh, worldly lufts, and fuch
like. Thefe and the like Sins have, as I
faid, in them very apparent Symptoms of
Malignity and Mortality : They are al
ways the effect of fome carnal and world
ly Lufts, prevailing over the Law of the
Mind ; and they imply a Contempt of
God, Injustice to our Neighbour, and fome
kind of Defilement and Pollution of our
Nature, And that thefe are the plain In
dications

to Mortal Sin. 343
dications of fuch a Guilt as excludes a Man
from Heaven and the Favour of God, is
very plain from the Account which the
Scripture gives us both ofthe Origineand
Influence of Sin ; from the Care it takes to
fortify the Heart againft all Infection;
from the conftant Representations it makes
us of the Shamefulnefis and the Mifichief of
Sin, even in reference to this World as well
as the other. I cannot fee any thing fur
ther neceffary to the Explication of delibe
rate or prefumptuous Sin, unlefs it be here
fit to add, That it is Mortal, though it pro
ceed no further than the Heart : There is
no need at all that it fhould be brought
forth into Action, to render it Fatal and
Damnable. This is evident, not only from
the Nature of Divine Worfhip, which muft
be entire, Sincere , and Spiritual; and
therefore can no more be reconciled to the
Wickednefs of our Hearts, than of our
Actions but alfo from the exprefs Words
of our Saviour, Out ofl the heart proceed for
nication, adultery, theft, &c. And elfie
where he pronounces the Adultery of the
Heart damnable, as well as that of the Bo
dy, Mat. 5. 28. But I fay unto you, That
¦whofoever looketh upon a woman to lufi after
her, hath committed adultery already with her
in his heart.
Z4 §*2'1

344 Of Liberty, as it relates
¦ §.2. I am next to give fiome account of
the liberty of the Perfect Man, in refe
rence to the Sin I have been difcourfing of.
I fhall not need to flop at any General or
Preliminary Observations ; as, That Ab
stinence from Sin regards all the Com
mandments of God alike ; and to do other-
wife were to mutilate and maim Religion,
and to dishonour God while we pretend to
worfhip and obey Him : For the Breach
of any Single Commandment is a manifeft
Violation of the Majefty and Authority of
God, whatever Obfervance we may pay
all the reft : For he that fiaid, Do not com
mit adultery ; faid alfo, Do not kill. Now if
thou commit no adultery, yet if thou kill, thou
art become a tranfgreffor ofl the law, Jam.
2. 1 1. That the Reftraints Man is to lay
upon himfelf, relate no lefis to the Lufis of
the Soul, than the Actions ofthe Body : Ex
cept your righteoufnefis exceed the righteoufnefs
of the Scribes and Phariflees, you fhall by no
means enter into the kingdom ofl heaven ,
Matth. 5. 10. That to begin well will a-
vail us little, unlets we finiSh well too. U-
niverfality, Sincerity, and Perfeverance,are
generally acknowledged to be effential and
indifipenfiable Properties of Saving, Justify
ing Faith. Thefie things therefore being
but juft mentioned, I proceed to the Point
to be enquired into and refolved. 1. To

to Mortal Sin. 345
1. To be free from the Dominion and
Power of Mortal Sin, is the firft and low
eft Step ; this is indifpenfable to Sincerity,
and abfolutely neceffary to Salvation : Let
not fin reign in your mortal bodies, to fulfil
the lufts thereof, Rom. 6. 12. And the ad
vancing thus far, does, I acknowledge,
constitute Man in a ftate of Grace: For
in Scripture Men are denominated righte
ous or wicked, not from fingle Acts of
Vice or Virtue, but from the Prevalence
and Dominion, firom the Habit or Cuftom
of the one or the other: Kjiow ye not, that
to whom ye yield your felves fervants to obey,
his fervants ye are to whom ye obey ; whether
ofl fin unto death, or ofl obedience unto righ-
teouflnefls? Rom. 6. 16. But then I muft
here add two Remarks, byway of Cau
tion. 1. We muft not prefume too foon
of Victory over an Habitual Sin. An evil
Habit is not foon broken off; nor is it an
eafy matter to refolve, when we have fet
our felves free from the Power of it.
Sometimes the Temptation does not pre
fent it felf as often as it was wont, or not
with the fame Advantages ; fometime one
Vice reftrains us from another ; fometimes
wordly Confider a tions , or fiome little
Change in our Temper, without any tho
rough Change in our Minds, puts us out of
humour for a little while with a dar-? ling
\

346 Of Liberty, as it relates
ling Sin; and fometimes the Force and
Clearnefs of Conviction, produces fome
pious Fits, which though they do not ut
terly vanquifh a Luft, do yet force it to
give way, and retreat for a while, and in
terrupt that Love which they do not extin-
guifh : All this may be, and the work not
yet be done, nor our Liberty yet gain'd.
If therefore we fall, though but now and
then, and though at fome distance of time,
into the fame Sin, we have great reafon to
be jealous of its Power and our Safety :
Nay, though we restrain our fielves from
the outward Commiffion of it ; if yet we
feel a ftrong Propenfion to it ; if we difcern
our felves ready to take fire on the appea
rance of a Temptation ; if we are fond of
approaching as near it as we can, and are
pleas'd with thofe Indulgences which are
very near a-kin to it, we have reafon to
doubt that our Conqueft is not yet entire.
Nay, the truth is, we cannot be on good
grounds affured that we are Mafters of our
felves, till we have a fietled Aversion for
the Sin which before we doted on ; and Shun
the Occafions which before we courted,
till we be poffefs'd of a Habit of that Vir
tue which is a direct Contradiction to it ;
and take as much pleafure in the Obedi
ence, as ever we did in the Tranfgreffion
of a Divine Command. 2dly. There

to Mortal Sin. 347
2dly. There are fome Sins of that provo
king Nature, fo criminal in their Birth,
and mifchievous in their Confiequences,
That one fingle Act or Commiffion of one
of thefe, is equivalent to a Habit of others :
Such is Murther, Idolatry, Perjury, Adulte
ry ; thefe cannot be committed without re
nouncing Humanity as well as Chriflianity ;
without refitting thelnilinCts and Impulfes
of Nature, as well as the Light ofthe Go
fpel, and the Grace of the Spirit. We
muft break through a great many Diffi
culties and Terrors, e'er we can come at
thefe Sins ; we muft commit many other,
in order to commit one of thefe ; we muft
deliberate long, refolve defperately, and
in defiance of God and 'Confidence; and
what is the Effect of Habit in other In
stances, is a neceffary Preparative in thefe,
that is, Obduration. In this Cafe therefore,
the unhappy Man, that has been guilty
of any one of thefe, muft not look upon
himfelf as fet free, when he is come to a
Refolution of never repeating it again ; but
then when he loaths and abhors himfelf in
Duftand Afhes; when he has made the
utmoft Reparation of the Wrong he is ca
pable of: When, if the Intereft of Virtue
require it, he is content to be opprefs'd
with Shame and Sufferings: When, in
onetffcd, a long and conftant Courfe of
' ¦ Hf Mor-

348 Of Liberty, as it relates
Mortification, Prayers, Tears and good
Works have wafhed off the ftain and guilt.
2. We muft be free, not only from a
Habit, but from fingle AcJs of deliberate
prefumptuous Sin. The Reafon is plain ;
Mortal Sin cannot be committed without
wounding the Confidence, grieving the
Spirit, and renouncing our Hopes in God ¦
through Chrift, for the time at leaft. The
wages ofl flin is death, is true, not only of
Habits, but fingle Acts of Deliberate Sin.
Death is the Penalty, the Sanction of eve
ry Commandment ¦, and the Command
ment does not prohibit Habits only, but
fingle Acts too. Nor is there indeed any
room for Doubt or Difpute here, but in
one Cafe ; which is, If a Righteous Man
fhould be taken off in the very Commiffion
of a Sin, which he was fallen into. Here
indeed, much may be faid, and with much
Uncertainty. But the Refolution of this
Point, does not, as far as I can fee, mini
ster to any good or neceffary End ; and
therefore I will leave it to God. In all
other Cafes, every thing is clear and plain ;
For if the Servant of God fall into a Pre
fumptuous Sin, 'tis univerfally acknowv
ledg'd, that he cannot recover his Station
but by Repentance. If he repent prefent-
ly, he is fafe , but if he continue in his fin,
if he repeat it, he paffes into a -Q$&e of
Iked-

to Mortal Sin. 349
Wickednefs ; widens the Breach between
God and his Soul, declines infenfibly into
a Habit of fin, and renders his Wound
more and more incurable. 'Tis to little
purpofe, I think here, to confider the vaft
Difference there is in the Commission, even
of the fame fin, between a Child of God,
and a Child of Wrath ; becaufe a Child
of God muft not commit it at all 1 If
he do, though it be with ReluCtancy ,
though it be, as it were, with an imper
fect Content, and with a divided Soul;
though the Awe of Religion and Confid
ence feems not utterly to haveforfaken
him, even in the midft of his fin ; though
his Heart finite him, the very Minute it
is finished, and Repentance and Remorfie
take off the relifh ofthe unhappy Draught]
yet Still 'tis fin ; 'tis in its Nature Damna
ble : And nothing but the Blood of Jefus
can purge the Guilt.
3. The Perfect Man may be fuppofed,
not only actually to abftain from Mortal
fin, but to be advanced fo far in the Mor
tification of all his inordinate Affections,
as to do it with Eafle and Pleaflure, with
Conflancy and Delight. For it muft rea
sonably be prefumed, that his Victory over
ungodly and worldly Luft, is more con-
firm'd and abfolute ; his Abhorrence of
them more deep and fenfible, more fixt and
lafting

35° Ofi Liberty, as it relates
lafting than that of a Beginner or Babe in
Chrift.TheRegenerate at firft fears theCon-
fequence of fin ; but by degrees he hates the
fin it felf.The Purity of his Soul renders him
now incapable of finding any pleafure in
what he doted on before ; and the Love of
God andVirtue raifeth him above theTem-
ptations which he was wont to fall by : Old
thmgsarepaft aw ay, and all things are become new.
4. Laftly, The Perfea Man's Abfti-
nence is not only more eafy and fleady, but
more intire and compleat alfo than that
of others : He has a regard to the End and
Defign of the Law ; to the Perfection of
his Nature; to the Purity and Elevation
of his Soul ; and therefore he expounds
the Prohibitions of the Law in the moft
enlarg'd fenfie, and interprets thefn by a
Spirit of Faith and Love. He is not con
tent to refrain from Actions directly cri-
minal,but fhuns every Appearance of Evil ;
and labours to mortify all the Difpofitions
and Tendencies of his Nature towards it ;
and to decline whatever Circumstances of
Life are apt to betray the Soul into a Love
of this World, or the Body : He has cru
cified the World and the Body too. That
Pleafure, that Honour, that Power, that
Profit, which captives the Sinner, tempts,
and tries, and difquiets the Novice, is but
a burthen, a trouble to him : He finds no
Guft,

to Mortal Sin. 351

Guft, no relifh in thefe things. He is fio
far from Intemperance, fo far from Wan
tonnefis, fio far from Pride and Vanity, that
could he without any Difadvantage to the
Interest of Religion, he would imitate the
Meannefis, the Plainnefis, the Laboriouf-
nets, the Self-denial of our Saviour's Life ;
not only in Difpofition and Affection of
his Soul, but even in his outward State
and Deportment ; and would prefer it far
above the Pomp and Shew of Life. In
one word, he enquires not how far he may
Enjoy and be Safe, but how far he may
deny himfelf and be wife : He is fo far from
defining forbidden Satisfactions, that he is
unwilling and afraid to find too much fiatis-
faCtion in the natural and neceffary Actions
of an animal Life. I need not prove this
to any one who has read the foregoing
Chapters : For it is what I have been do
ing throughout this Treatife. It is nothing
but what is confonant to the whole Tenour
of the Scripture ; and to the Example of
the beft Times. And 'tis comformable to
what the beft Authors have writ, who have
any thing of Life and Spirit in their Works :
Or have any true Notion of the great De
fign of Chriftian Religion, which is, an
Heavenly Converfation. Let any one but
caft his Eye on St. Bafil, or any other after
him, who aim'd at the fame thing I now do,

352 Of Liberty, as it relates
do, the promoting Holinefs in the World in
the Beauty and Perfection of it, and he
will acknowledge,that I am far from having
carried this matter too high.I will quote but
one or twoPaffages ol'St.Bafil;
(a) His Defcription ofthe Per-
i'jft^^ feft Man with regard to his
tv-'-W. Kai u( a«tou?- Self-denial runs thus. He is
?iMf«xK^Ttt«j»w one tbat confults the Neceffi-
Tec ^' -rtt km^s f -xei ties, not the Pleafure of his
Ta"™ ^/ttTe<<r«f. "oe?* Nature; and feems to grudge
<n ttW@-. p,454. the T.me whkh he beft()wg
on the Support and Nourifh-
ment of a corruptible Body. He is fo far
from looking upon eating and drinking, &c.
as an Enjoyment, that he rather accounts
it a Task or troublefome Service which the
Frailty of his Nature demands at his hands.
Nor was this great Man more Severe againft
the Lufts of the Flefh, than againft thofie
other Branches ofthe Love of the World,
the Luft of the Eyes, and the
,.,.T r -, , . Pride of Life, (b) All Vanity
io-js.'iraf k*rt« . x >y ni and Affectation of Praifie and
.-eh &mdio,Z>y ^ ™Zr> RefpeCt; all the Oftentation
S?^^^/£ (^ith he) and Shew of Life,
tcc. p. 456. is utterfy unlawful for a Chri
ftian. And all this is direct-
(c) n*&x!UIS M 'Shy ^ confonant to his Glofs (c)
» wris r xsiw j\A<gJu/n. on thofie words of St. Paul ,
p-4"- they that ufe the World as not
abufing

to Mortal Sin. 353

abufing it, whatever is beyond ufle is abufie ;
directly confonant to his Defi
nition of Temperance, (d) (i) 'Er,v 8% »• 'e^-
That it is the Extirpation of THtt» *V*? T'*f "'^ so"'f '
Sin; the Extermination of un- itVTfi^™'* ™~
ruly Paffions, and the Morti- dv%ryv<nwv ir^xdruv
fication ofthe Body, extend- «^e^9u^w.. p.445.
ing even to the natural Appe-
ties and Affections of it.
I know not what Scruples or Miftakes
the Doctrine I here advance concerning
this Part of my Perfect Man's Liber ty,may
be encounter'd with : But lam Confident,I
have given no juft occafion forany.Ido not
fay of the Perfect, with Jovinian, that they
cannot fall ; but I fay, they may, and
ought to Stand ; and, if it be not their
own fault, will do fo. I do not affirm of
them, as the Hereticks in Vincentius Lyri-
nenfiis did of their Party, that they are pri-
vileg'd from fin by a peculiar Grace, and
tranficendent Favour ; but I affirm, that
they fhall not wantGrace to preferve them
from it, unlefs they be wanting to them
felves. I do not go about to maintain that
God fees no fin in his Children ; but I
maintain, That Mortal Sin is not the
Spot of his Children. But do not I
in this fall in with the Papifls, who af
fert the Poffibility of keeping the Com
mands of God ? I Anfwer, that taking
A a them

354 Ofi Liberty, as it relates
them in the fenfe, in which they them
felves in the Conference at Ratisbone de
fend this Doctrine, I do. They there tell
us, that when they talk thus, they take
the Law or Commands of God, not in a
ftrict and rigid, but in a favourable and
equitable, i. e. a Gofpel Construction : And
this is fo far from being Heterodox, that
Davenant accounts it a plain giving up the
Queftion in Controverfy.But am I not run
into the Error of the Pelagians and Qua
kers < I Anfiwer, If the one or the other
affert, That the Perfect Man paffes tho
rough the whole Courfe of Life without
falling into any fin ; or, That in the beft
part of Life, he is impeccable, and not
fubject to fin (as in the Heat of Difputati-
on theirAdverfaries fieem fometimes to fa
tten on them) I am at a wide distance
from them. But if they teach, That the
PerfectMan hasGrace andStrengthenough
to forbear Wilful fin, and that many actu
ally do fo, lam, I muft confefis, exactly of
their Mind. But then, I am at the fame
time of the fame Mind with St. Auftin and
St. Jerome too ; for they teach the very
fame Doctrine : For they never contended
about the Poffibility of Freedom or Deli-
*Duiise- vei"ance from Mortal fin, but only from Ve-
cuvd. ad nial. St. Jerome * Shall explain his own
rdag. p. Senfe, Etenim abfque vitio,. quod grace dici- thl

to Mortal Sin. 355

tur Kaxia, hominem poffe effe aig : dva^d^
rirov id efl, fine Peccato, effe nego. Which
is the fame thing that St. Auftin common
ly admits ; That Man may he fine Crimine,
but not fine Peccato; without Mortal, but
not without Venial fin. And in this,
they are certainly of the Mind ofthe Scri
pture ; which every where reprefents the
Perfect Man, as holy, blamelefs, undented,
without Spot, walking with God : And in
one word, as free from Sin. If any Man
can reconcile thefe Texts, which are very
numerous, with Mortal Sin, I will not
fay in the beft ftate of the beft Men, but
a ftate of Sincerity, and Regeneration, I
will acknowledge my Miftake.But till then
I cannot but think, the Doctrine I advance,
neceffary to eftaDhih the true Notion of
Holinefs, and convince us of our Obliga
tion to it. This Doctrine is again necef
fary to wipe off thofe Afperfions and Ca
lumnies the Quakers caft upon our Church ;
as if it held, That the Regenerate them
felves may continue in their Sins; nay,
cannot be freed from them. Our Church
teaches indeed {[Artie. 14.) That the moft
PerfeCt Men are never utterly exempt
from Defects, Failings, and Human In
firmities; and I believe they themfelves
are not confident enough to teach other-
wife : Only they will not call thefe Infirmir
Aa 2 ties*

356 Of Liberty, as it relates
ties Sins : And then the whole Controver-
fy is reduced to this ; We agree in the
thing, but differ in the Name ; And in this
Difference, we are not only on the hum
bler, but the fafier fide too : For acknow
ledging them Sins, we Shall be the better
difpofied Sure, to be forry for them, to beg
pardon of them, and watch againft them.
The Fruit of this Liberty has been Suf
ficiently accounted for Chap. 3. And there
fore I proceed.
§.3. To propofe fiome Rules for the At
tainment of it.
1. The Mind muft be grounded and
rooted in the Faith ; it muft be thoroughly
convinced and perfiuaded of thefe great Ar
ticles ofthe Chriftian Religon, That there
is a God, and fuch a God, a Holy, Juft,
Omnifcient, and Omnipotent one ; the
Incarnation, Suffering and Glory of the
Bleffed Jefus ; a Judgment to come, and
the Eternal Rewards and Punifhments of
another Life. The firm Belief of thefe
things does naturally promote thefe two
Effects. 1. It will awaken a Sinner out
of hisLethargy and Security , it will difturb
him in his finful Enjoyments, and fill his
Mind with guilty Fears, a_nd uneafiy Refle
ctions. And when the Man finds no reft, no
fecurity in his fins,this will naturally oblige him

to Mortal Sin. 357
himto endeavour theConqueft of them.But
then we muft not ftifle and fupprefis thefie
Thoughts ; we muft give Confidence full
Liberty ; we muft hear the Dictates of our
ownMinds patiently;and confider ferioufly
thofie terribleTruths,which they lay before
us ; till we go from thisExercife deeply im-
prefis'd with fiuch Notions as thefe : That
our Sins, fooner or later, will certainly
bring upon us temporal and eternal Mi-
fery : That nothing but Sincere Righte
oufnefis can produce true and lafting Hap
pinefs: That it is a dreadful Danger to
dally too long with Indignation, or pre-
fume too far on the Mercy of a Juft, and
Holy, and Almighty God : That the neg
lecting the great Salvation tender'd by the
Gofpel, and procured by the Bleifed Jefus,
the flighting the Blood of the Covenant,
and grieving the Holy Spirit (all which we
do by wilful Sin) is a Guilt, that will fink
down the obftinate tinner into the loweft
Hell ; and render his Condition more in
tolerable than that of Tyre and Sidon,Sodom
and Gomorrah. 2. The fecond Effect of
the firm Belief of thefe Gofpel Truths, is,
that it begets in us a Contempt of this
World, and all the things of it. To him
that believes,How fhort is Time comparM
to Eternity ? How falfe, how empty arc
the Pleafures of fin, compared with thole
A a 3 '">*

358 Of Liberty, as it relates
of Heaven? Howinfignificant theEfteem
or Love of Man to that of God? How
worthlefs are all our worldlyHopes andPre-
tenfions in refpeCt of an Intereft in Jefus ?
Now the Soul that is once thoroughly pof-
fefis'd with thefe Notions, what will it not
do, what will it not fiuffer, rather than fall
fhort of,or forfeit its Crown ? In what ftate
will it not be contented ; nay, in what
ftate will it not abound in Joy, whilft it
holds faft the fledfaftnefs ofi its Hope,
and is Secure of the Love of Jefus ? Here
begins that Purity of Heart, which is the
Fountain of true Epicurifm, that Great-
nefis of Mind which alone is true Honour
and Fortitude. But that Faith may have
thefe Effects upon us, it muft not be on
ly a true,hut a lively Faith: Therefore my
2. Second Rule, or, if youpleafe, ano
ther Branch of the former Rule Shall be
this. They that will be free indeed, muft
not only believe the great Truths of the
Gofpel, but muft frequently and ferioufly
ponder them, till they have imprinted in
themfelves as clear,diftinct and perfect Ideas
pf them as we are capable of.This will foon
mortify the Appetites ofthe Body, correct
our falfe Opinions of worldly Things :
and baffle all the Sophiftry and Confi
dence of Luft. A lively Faith, is a Faith
<.hat imports the moft clear and natural, the

to Mortal Sin. 359
the moft full and enlarg'd Notions of
its Objects ; a Faith, that not only looks
upon the Articles of our Creed as true, but
beholds them in a manner as prefent ; and
fo reprefented and drawn to the Life, that
they fill the Soul with great and moving
Confiderations. This Faith does not on
ly believe that there is a God, but it be
holds Him, and walks before him as pre
fent ; it fees Him array'd in all his Glory,
and in all his Majefty, in all the Power and
all the Terrors, in all the Beauties and all
the Graces of the Divine Nature : It does
not only believe that there are Rewards
and Punifhments; but isextreamly fenfible
ofthe Terrors ofthe one, and Attractions
ofthe other ; and looks upon both as at the
Dopr. It does not only acknowledge a Mel
diator, but takes a full view of the Mifery
of that ftate, wherein we lay thro' Sin ;
and ofthe Bleffednefs of that, into which
we are tranflated by theRedemptionwhich
is in Jefus. It Contemplates this Mediator
in all the feveral Steps of Condefcenfion
and Humiliation ; in all the Tendernefs
and Tranfports of his Paffion ; in all the
melancholy Scenes of his Sufferings ; and
the bright and chearful ones of his Glory^
This is the Faith that fiets us free.
3. We muft not flop in Faith, till it be
made perfeCt in Love. We much meditate
A a 4 Divine

360 Of Liberty, as it relates
Divine Truths till they have fired our
Souls ; till they have enkindled our Affe
ctions; till we be poffefs'd by an ardent
Love of God, of Jefus, of Righteoufnefis,
and of Heaven ; till all our other Defires and
Paffions be converted into, and fwallowed
up of Love ; till God becomes the Center of
our Souls; and in Him we reft, in Him
we glory, and in Him we rejoice. O Love!
how great and glorious are the things that
are faid of Thee ! 'Tis Thou who doft im
pregnate and animate Faith it felf : 'Tis
Thou who doft furmount the Difficulties of
Duty, and make the Yoke of Chrift eafy,
and his Burden light : 'Tis Thou, who doft
caft out Fear, and make Religion full of
Pleafure: 'Tis Thou that doft make us
watchful againft Temptations, and impa
tient under the Interruptions of Duty : 'Tis
Thou that makeft us difrelifh the Pleafures
of this World, and long to be diffolved and
to be with Chrift. Here is the Liberty of
the Sons of God. Bleffed are they even in
this World who attain it. But one Caution
I muft here add, That pur Love muft not
be a Flafio, a Fit, but a Steddy and well-fet-
led Affection; an Affection that has the
Warmth of Paffion,and the Firmnefs of Habit.
We muft therefore by repeated Meditati
ons and Prayers, daily nouriSh this Flame
pf the Altar, and not fiuffer it to go out,
4. We

to Mortal Sin. 361

4. We muft never be at reft, till we
have poffeffed our Minds with a perfect
Hatred of the fin which we are moft fub
ject to.* The Love of God, his Long- fuf
fering and Forbearance, the Sufferings of
Jefus, the Struglings of the Spirit, the
Peace and Pleafure of Holinefs, the Guih
and Vexation, the Shame and Punifhment
of Sin, its ill Influence on our prefent Per
fection and Happinefs, on our Peace and
Hopes, are proper Topicks to effect this.
A thorough Hatred of Sin once fetled and
rooted in us, will produce that Sorrow,
that Indignation, that Watchfulnefs, that
Zeal, which will remove us far enough,
not only from the Sin, but alfo from the or
dinary Temptations to it ; and place us al
moft without the Danger of a Relapfe.
To this Fourth Rule, I Should add this
other ; That when once a Man has refiol-
ved upon a new Courfe of Life, whatever
Difficulties he finds in his Ways, whatever
Baffles he meets with, he muft never quit
the Defign of Virtue and Life; he muft
never give over Fighting till he Conquer,
The Reafion is plain, tor he muft either. .
Conquer or Die. But this, belonging rather
to Perfeverance in Virtue, than the Be
ginning of it, therefore I but juft men
tion ito 3. It

362 Of Liberty, as it relates

5. It will not be imprudent in this Mo
ral, as in Phyfical Cures, to obferve dili
gently, and follow the Motions and Ten
dencies of Nature. Where there a're Seeds
of Generofity and Honour ; the Turpitude
and Shame of Sin, the Bafenefis and Ingra
titude of it, the Love of God and of Jefus,
and fuch like, are fit Topicks to dwell up
on. Where Fear is more apt to prevail,
there the Terrors ofthe Lord are the moft
powerful Motive: And fo whatever the
Frame and Constitution of Nature be, it
will not be difficult to find Arguments in
the Gofpel adapted to it, which will be fo
much the more prevalent, as they are the
more natural.
6. Laftly, We muft ufe all Means to
obtain the Spirit of God ; and to increafe
and cherifh his Influence : We muft ask,
and fieek, and knock, /". e. we muft Pray,
and Meditate, and Travel with Patience,
and with Importunity, that our Heavenly
Father may give us his Holy Spirit : And
when we have it, we muft not grieve it by
any Deliberate Sin ; nor quench it by Se
curity or Negligence, by fienfual Freedoms
and Prefiumption; but we muft cherifh
every Motion, improve every Defire and
Paffion that it works in us ; we muft fhun
every Appearance of Evil ; we muft prefs
on towards Perfection ; we muft watch unto

II.
to Mortal Sin. 363

unto Prayer ; we muft Spend the Time of
our fojourning here in fear ; we muft re
joice and glory in the Lord ; and we muft
wait for the bleffed Hope, and the glorious
Appearance of the great God and our
Saviour Chrift Jefus. And now I have
flnifhed what I had to fay on this Subject,
of the Perfect Man's Liberty as it relates
to Mortal or Wilful Sin. I have Shewed
what this Sin is ; how far Man may be
freed from it, and referring the Reader to
Chap. 4. for the Fruit of this Freedom. I
have here, Laftly, given that Advice
which I thought moft ferviceable to the
Attainment of it. And through this
whole Chapter, I have had regard, not
only to Perfection, but Sincerity; it being
indeed improper to do otherwife, fince we
cannot arrive at the one, but through the
other. For Sincerity is Perfection in its
Infancy, or Non-age ; and Perfection is
nothing elfe but Sincerity cultivated by
Meditation and Difcipline,and cherifih'd by
the Influence of Heaven. And now let no
Man's Heart fail him while he contem
plates the Difficulties which block up the
Way to his Liberty. The Way indeed is
Steep, and the Topis high; but Serenity
and Happinefs, Security and Glory dwell
there. Many indeed are the Temptations
which would forbid our Afcent? and thruft us

Of JJnfruit fulnefs, as it

us down; but we are Armed all over ; they
cannot hurt us ; the Spirit fupports and
encourages us ; and nothing but our Cow-
ardife and Inconstancy can prevent our Suc-
cefs : Watch ye, fi and fla ft, quit ye like men,
he ftrong ; and then you Shall be fure to
Conquer and enter into Reft.

CHAP. VII.
O/Unfruitfulnefs, as it confifts in Idlenefs.
Idlenefs, either Habitual or Accidental.
Confider 'at ions to deter Men flrom the Sin of
Idlenefs.
UNfruitflulnefls is a fit Subject to con
clude a Difcourfe of Liberty with, or
begin one ofZjal ; for lying, like a Tract
of Ground, between two bordering King
doms, it may indifferently be laid to either.
As it implies a direct Oppofition to Spiri
tual Life and Sincerity, it naturally falls in
under the Confideration of Zeal ; As it im
plies a Servile Subjection to fome vile Luft
or other, it naturally falls in under the
Confideration of Liberty: So that by al
lotting it this Place, I fhall at once com
pleat my Reflections on the Argument of
Liberty, and make a good progrefs into
that of Zeal. Barren-

confifis in Idlenefs. 365
Barrennefs, or Unfruitfulnefs, may in
general beft be underftood by comparing
it with a State of Wickednefls : From which,
as it is ufually distinguished in the Notion
of the Vulgar, fo does it really differ on
many Accounts. The one has in it an Air
of Defiance , the other of Vnconcernment
for Religion ; the one forgets God, the
other contemns Him ; the one has no Relifh
nor Savour of that which is Good, the
other finds too much Gufi and Pleaflure in
that which is Evil ; the one makes us by
Degrees Enemies, the other Strangers to
God. In fhort, there is little Doubt to be
made, but that the Omiffion of a Duty, and
the Commiffion of a Crime; LukeWarmnefls
in that which is Good, and Eagernefis and
Confidence in that which is Evil, may, and
generally do differ very widely in the De
grees of Guilt : From hence it is (the Sin
ner being always a partial and indulgent
Judge of himfelf) that it is not unufual
for many, who feem to have fome Abhor
rence of Wickednefs, to be far enough
from apprehending much Evil, or much
Danger in Unfruitfulnefs, This is a fatal
Error ; it fruftrates the great Defign of
Religion, and robs it of its trueft Honour,
Good Works. For what can Religion
effeCt by that Man, who retains nothing of
it but the bare Form and Profeflion, and
dares

366 Of Unfruitfulnefs, as it

dares promifie himfielf not only Impunity,
but a Heaven, in an ufelefs and unprofita
ble Life ?
Unfruitfulnefs, if more particularly en
quired into, confifts in two Things, a
Neglect of Duty ; or a Lifielefis and Unprofi
table Performance of it. The Former I
will call Idlenefs, the Latter Lukewarmnefls,
Coldnefis, Formality ; and treat of each in
order ; of the Former in this, and of the
Latter in the following Chapter. And be
caufe each of them are encumbred with
Miftakes and Errors, which arife not only
from Self-love and Partiality, but alfo
from Shallownefs of Judgment , join'd
with Tendernefs of Confidence; I Shall
endeavour fo to manage this Subject, as
neither to difcourage the weak, nor em
bolden the carelefs.
§. 1. Of Idlenefs. The Omiffion of a
Duty may be either Habitual, or Occafional
and Accidental : And accordingly the Cafe
of Omiffion may be very different.
1. An Habitual Omiffion of Duty cannot
confift with Sincerity : A general Neglect
of Duty defeats the main End of Religion,
which is to Honour God, Adorn our Holy
Profeflion, and Promote the Good of Hu
man Society;all which can never be atfain'd but

confifis in Idlenefs. 367

but by following after Righteoufnefis, and
abounding in the Fruits of it. By this
Rule, an Idle, though Innocent, Life, muft
neceffarily be accounted irreligious and vi
cious, being a flat'ContradiCtion to our ex
cellent Profeflion. He who does not Pray,
nor Meditate, nor purfue any End of Cha
rity, though he be otherwife civil and re
gular in his Life, yet becaufe he does not
work Righteoufnefis, becaufe he is fo far
from imitating the Zeal or Charity of the
Bleffed Jefus, that he acts directly- repug
nant to both ; therefore muft he not be
looked upon as a Difciple of Jefus, but as
an Alien and a Stranger. He whofe Life
is fipent in Vanity or Drudgery, in Pleafure
or Bufinefis, though his Pleafure be not iw-
pure, nor his Bufinefis unjuft, yet is he, be
fore God, a Criminal, becaufe unprofita
ble ; he has received the Grace of God in
vain ; the Light of the Gofpel has rifen
upon him in vain ; and he has ferv'd no In
tereft of Virtue or Religion in his Gene
ration ; and therefore he will be excluded
Heaven, with the flothflul Servant, who hid
his Mafters Talent in a Napkin, Luke
19. 20.
2. The Cafe of an accidental or occafional
Omiffion of Duty, is very different from,
that of Habitual Negled of it; an occafio nal

368 Of Unfruitfulnefs, as it
nal Omiffion may be, not only lawful, but
neceffary; but the Neglect of Duty never
can be either. The Circumstances of po-
fitive Duty, and the Meafures or Degrees
of Moral Good, are not Strictly fix'd and
fetled ; and therefore a fingle Omiffion, ei
ther in the one or the other, where-ever
there is a fufficient Reafon for it, can nei
ther grieve the Spirit, nor frustrate the de
fign of Religion ; nor confequently imply
any Corruption in the Heart. But then
we muft take Care,
1. That our Omiffion be not too fre
quent. We muft always have regard, in
this matter of Duty, to the great end and
defigns of its Injunction ; we muft take
care that our Omiffions in Moral Duties be
not fio often, that either the Honour of our
Religion, or the Welfare of our Neigbour,
fiuffer by it. Nor muft we fo often omit In
strumental Duties, Prayers, Reading, the
Sacrament, and the like, as thereby to
abate, or much lefs extinguifh, our Spiri
tual Guft and Fervour. Omiffion of Du
ty, too often repeated, breeds a kind of
Indifference, or Lukewarmnefs ; and Luke-
warmnefs foon paffes into Coldnefs and In-
fenfiblenefs ; and this often ends in a re
probate Mind, and an utter Averfion for
Religion. 2diy. We

confifis in Idlenefs. 369

2dly. We muft endeavour fome way or
other to compenfate the Omiffion of a Du
ty ; to make up by Charity, what we have
defalk'd from Devotion; or to fupplyby
fhort Ejaculations, what we have been
forc'd to retrench from fix'd and regular
Offices of Prayer. And he that watches
for Opportunities, either of Improvement,
or doing Good, will, I believe, never have
Reafon to complain ofthe want of them :
God will put into his hands either the one
or the other ; and for the Choice, he can
not do better, than follow God's.
3dly. A fingle Omiffion muft never pro
ceed from a finful Motive ; from a Love
of the World, or Indulgence to the Body ;
Neceffity or Charity is the only juft and pro
per Apology for it. Inflrumental or Poll-
tive Duties may give way to moral ones ;
the Religion of the Means, to the Religi
on of the End ; and in Moral Duties, the
lefs may give way to the greater. But Du
ty muft never give way to Sin, nor Religi
on to Intereft or Pleaflure.
Having thus briefly given an account,
what Omiffion of Duty is, and what is not
finful ; and confequently fo fetled the no
tion of Idlenefs, that neither the carelefis,
nor the ficrupulous, can eafily miftake
their Cafe ; I will now propofe fiuch Confi
der ations as I judge moft likely to deter
B b Men

3 70 Of Unfruitfulnefs, as it
Men from it ; and fuch Advice as may be
the beft Guard and Prefervative againft it.
1. The Firft Thing I would have eve
ry one lay to heart is, That a State of Idle-
nets is a State of damnable Sirt. Idlenefs
is directly repugnant to the great Ends
of God, both in our Creation and Re
demption. As to our Creation ; Can we
imagine that God, who created not any
thing but for fome excellent End, fhould
Create Man for none, or for a filly one ?
The Spirit within us, is an active and viva
cious Principle ; our rational Faculties ca
pacitate and qualify us for doing Good ;
this is the proper Work of Reafon, the
trueft and moil natural Pleafure of a ratio
nal Soul. Who can think now, that our
wife Creator lighted this Candle within us,
that we might opprefs and flifle it by Ne
gligence and Idlenefs ? That he contriv'd
and deftin'd fuch a Mind to fquander and
fool away its Talents in Vanity and Im
pertinence ? As to our Redemption, 'tis
evident both what the Defign of it is, and
how oppofitc Idlenefs is to it. Chrift gave
himfelf for us, to Redeem us from all Ini
quity ; and to purify to himflelfl a peculiar
people zealous of good works, Tit. 2. 14. and
this is what our Regeneration, or Sancti
fication aims at : We are God?s workmanfbip,
created in Chrift Jefus unto good works, which God

confifis in Idlenefs. 3 7 1
God has before ordained, that we fhould walk
in them, Ephef. 2. 10. How little then
can a ufelefs and barren Life anfwer the
Expectations of God? What a miferable re
turn muft it be to the Blood of his Son ;
and how utterly muft it difappoint all the
purpofies of his Word and Spirit? But
what need I argue further ? the Truth I
contend for is the exprefs and conftant Do
ctrine of the Scriptures : Is not Idlenefs
and fulnefls ofl Bread reckoned amongft the
Sins of Sodom ? What means the Sentence
againft the barren Fig-tree, Luke 13.7. but
the DeftruCtion and Damnation of the
Idle and the Sluggifh ? The Indignation
of God is not enkindled againft the
Barrennefs of Trees, but Men. What
can be plainer than the Condemnation
of the unprofitable Servant, who perifh-
ed becaufe he had not improved his Talent j
Matth. 25. 38. And how frequently does
the Apoftle declare himfelf againft the idle
and diflorderly ? And all this proceeds upon
plain and neceffary Grounds : Our Lord
Was an Example ot Virtue as well as In
nocence ; and he did not only refrain from
doing Evil, but he went about doing good.
We can never fatisfy the Intention of Di
vine Precepts by Negative Righteoufnefis :
When God prohibits the filthinefls ofl the
Mi and flpirit , he enjoins the perfecting ho*
J J B b 2 lwft

3 7 2 Qf Unfruitfulnefs, as it y
linefls in his flear : WThen he forbids us to do
evil, he at the fame time prefcribes the
learning to do welt. What need I multiply
more words ? Idlenefs is a flat Contradicti
on to Faith, Hope, Charity ; to Fear, Vi
gilance, Mortification ; and therefore cer
tainly muft be a damning Sin : Thefle are
all active and vigorous Principles; but Idle
nefs enfeebles and dif-fpirits, manacles and
fetters us : Thefle are pure, ftrict, and felf-
denying Principles;but Idlenefs is fofit and
indulgent : Thefle conquer the World and
the Body, raifie and exalt the Mind ; but
Idlenefisisfar from enterprizing any thing,
from attempting any thing that is good; it
pampers the Body,and effeminates and dif-
fiolves the Mind ; and finally, whatever
Innocence orlnoffenfivenefis it may pretend
to, it does not only terminate in Sin, but
has itsbeginningfrom it ; from Stupidity
and Ignorance, from Vanity and Levity,
from Softnefs and Senfiuality,, from fome
prevailing Luft or other.
2. Next after the Nature, the Confle-
quences of Idlenefs are to be confidered ;
and if it be taken in the utmoft latitude,
there is fcarce any Sin which is more juftly
liable to fio many Tragical Accufiations ;
for it is the Parent of Difbonour and Po .
verty, and of moft of the Sins and Cala
mities of this mortal life. But at prefent I view

confifis in Idlenefs. 373
I view it only as it is drawn with a half
Face, and that the much lefs deformed of
the two : I confider it here as pretending
to Innocence ; and flattering it felf with the
Hopes of Happinefs : And yet even thus,
fuppofing it as harmlefs and inoffenfive as it
can be, yet Still thefe will be the miferable
Effects of it : It will rob Religion, and
the World, ofthe Service due to both: It
wih bereave us ofthe Pleafure of Life, and
the Comfort of Death ; and fend us down
at laft to a curfed Eternity. For where are
the Virtues that fhould maintain the Order
and Beauty of Human Society ; that fhould
relieve and redrefs the Mifieries of the
World ? Where are the Virtues that fhould
vindicate the Honour of Religoin, and de
monstrate its Divinity as effectually as Pre
dictions or Miracles can do? Where are
the bright Examples that fhould convert
the unbelieving part of Mankind, and in- 4
flame the believing part with a generous
Emulation ? Certainly the lazy Chriftian,
the Slothful Ser vant,can pretend to nothing
of this kind. As to the Pleafure of Life,
if true and lafting, if pure and Spiritual,
'tis eafiy to difcern from what Fountains it
muft be drawn. Nothing but Poverty of
Spirit can procure our Peace, nothing but
Purity of Heart our Pleafure. But ah !
how far are the Idle and Unadive from s
Bb 3 thef©

374 Of Unfruitfulnefs, as it
thefe Virtues ? Faith, Love, and Hope, are
the Seeds of them : Victories and Tri
umphs, Devotion, Alms, and Good Works
the Fruits of them : But what a Stranger
to thefie is the Drone and Sluggard ? Then
for the Comfort ofi Death, it muft; proceed
from a well-fpent Life : He that fees no
thing but a vaftSolitude and Wildernefs be
hind him, will never, like the Ifiraelites, fee
a Canaan before him. Life muft be fill'd
with Good Works, or elfe Death will look
but dark and gloomy: When the Confid
ence enquires every where after the Effects.
of the Word, and the Spirit, and the
Blood of Jefus, and can difcover in all the
Parts, in all the Paths of Life, no Tracks
of any thing but Fancy and Fortune, Hu
mour and Indulgence ; how will it Shrink,
and faint, and tremble ! what penfive? me
lancholy Doubts will damp and choak its
vHope ! And how can it be otherwife ?
Alas! the Mind of a Chriftian is Suffici
ently informed that every Man Shall re
ceive according to what he has done in the
Body ; God will judge every Man accord
ing to his Works ; what then muft become
of him who has none to fhew ? If Im
mortality and Glory, if Life and Peace be
the Reward of well doing, nay, of patient
continuance in well-doing, what will be
come of the droufy, and Supine, and care- Iefss

confifis in Idlenefs. 375

lefs, the Sot and the Sluggifh, who have
Slept, and fool'd, and trifled away Life ?
3. I might aggravate the Guilt of Idle-
nets, by taking an Eftimate ofthe Talents
it wattes, the Obligations it flights, and the
Hopes it forfeits. I might render Man
more jealous and apprehenfive of falling
into it, by obferving how generally it pre
vails ; which is a plain Proof, either ofthe
Strength of the Temptation, or of our
Propenfion ; a plain proof,either that there
is I know not what fecret Magick in the
Sin, or elfe that the Cheat it impofies upon
the World is a very clever, a very dexte
rous one. But I have faid enough ; and
where the former Confiderations fail, thefe
will hardly fucceed : Therefore I will now
pafis on from Arguments, to Advice, which
was the next thing propofed to be done.
And here my Advice muft have regard
to two different forts of Perfons. 1. To
fuch as are born to plentiful or competent
Fortunes. 2. To fuch as are to raife their
own, or to provide for the Support and
Maintenance of themfelves and their Fa
milies, by their Labour or Induftry in fiome
Calling or Profetfion. To the former the
beft Directions I can give, are thefe :
1. He that is Mafter of his Time, ought
to devote the more to Religion .- To whom
God has given much, of him much will be re-
B b 4 quired .

376 Of Unfruitfulnefs, as it

required : Nor has fuch an one any Excufe
left, either for Omiffion, or a hafty and
curfory Performance of Duty, but one, one
that will increafe his Guilt, i. e. Lazinefs,
Pleafure,or fome Sin#or other. Such an one
therefore ought to be conftant and diligent
in frequenting the Publick Affemblies of
the Church ; his Attendance upon Pray
ers, Sacraments, Sermons, muft be fuch
as becomes a Man, who as it has pleafed
God, feems born not to provide for Life,
but only to live, only to improve and en
joy Life,and carry on the nobler Defigns of
it ; and as becomes a Man whofe good or
131 Example is of fuch vaft Importance to
the Service or Dif-fervice of Religion. Nor
muft fuch an one's Attendance on the Pub
lick, excufe him from the Religious Offices
ofthe Clofet, or his Family ; he ought to
abound in each : He may be more frequent
In Meditation and Prayer, in Reading and
Instruction, and perform each with more
Juftnefs and Solemnity than others can.
2. Perfions of Fortune ought to be care
ful in the Choice of Intimates and Friends.
Converfation is not always a Lofs, but
fometimes a Gain of Time : We often
need to have our Forgetfulnefs reliev'd ,
our Drowfinefs awaken'd, by the Difcour-
fes and Reflections of our Friends. If
Difcourfe were generally feafon'd with
Grace

confifis in Idlenefs. 377
Grace, Converfation would be the greateft
Bleifing ; if with Senfe and Reafion, In
nocence and Prudence,it would be the moft
agreeable Entertainment of Human Life.
But how mifchievous is the Acquaintance
which infects us with Vanity and Light-
nets of Spirit , which thews us nothing
but a Gaudy Outfide and a Frothy Soul !
whofe Example binds Men in Civility to
be Toolifh, and makes Confidence, and
Vice, and Mifi-fipence of Time, a Fafhion.,
3. It were to be wifhed, That Perfons
of the beft Rank, were ever bred up to
fomething ; to fomething that might im
prove, to fomething that might amufie
and innocently engage their Minds ; to1
fomething that might employ Life, with
out incumbring it. And yet alas! what
need I with this ? How many excellent
Qualities are neceffary to render a Gentle
man worthy ofthe Station where God has
placed him ? Let him purfue thefie. How
many are the Virtues, how many the Du
ties to which a Chriftian is obhg'd ? Let
him attend thefie. There is a great deal
requifite to make a good Mafter, a good
Husband, a good Father, a good Son, a
good Neighbour, a good Parifhioner, an
excellent Subject, and an excellent Friend ;
and yet there are many other Relations be
sides thefe. In a word, there is no Man, who

378 Of Unfruitfulnefs, as it confifis
who when he Shall appear before God?
will not be found to have omitted many
Duties ; and to have perform'd many o-
ther with lefs Care and Diligence than he
ought ; and furely fiuch an one cannot
juftly complain for want of Bufinefis. I
doubt rather on the contrary, That who
ever takes a juft and full view of Things,
will have reafon to complain, That Life
is Short, arid our Work great ; That let
us ufe all the Diligence we can, and be as
frugal of our Time as we will, we arrive
much fiooner at a Maturity of Years, than
of Knowledge and Virtue.
4. The Diverfions of Perfons of this
Quality ought to be well regulated ; fuch
as become the Character of a Gentleman,
and the Dignity of a Chriftian ; that is,
they muft be neither mean nor vicious. But
I have treated this and the foregoing
Heads more copioufly in Human Lifie ; to
which I refer my Reader.
As to fuch, in the next place, who are
engag'd in a Profeflion, I have particularly
confidered their ftate in feveral Places, and
find little to add here, but only to mind
them, That they may be guilty of Idlenefs
too ; That their Idlenefs is the more crimi
nal, the lefis Temptation they have to it.
They may neglect the Duties of their Cal
ling, I mean their Secular Calling; and if
they

inLukeisoarmnefs, Coldnefis, &c 379

they be unfaithful and negligent in their
Temporal Concern, it is not to be expected
that they fhould be more folicitous and in
dustrious about their Spiritual one. They
may again fiuffer the Cares of this Life to
thruft out thofie of another ; and then they
are truly idle and Slothful Servants to God,
how induftrious and faithful Soever they
are to the World : For Life is but wafted
and mif-fpent, if it makes not Provision
for Eternity ; and it matters little whether
it be wafted in Pleaflure or in Drudgery.

CHAP. VIII.
Ofl Unfruitfulnefs, as it confifts in Luke-
warmnefs or Formality. The Caufles
flrom which Lukewarmnefls proceeds. The
Folly, Guilt, and Danger of a Laodicean
State.
IN the former Chapter I confidered that
part of Unfruitfulnefs which confifts
in the Omiffion of Duty : I am now to con
fider another part of it, which confifts in
too perfunctory a Performance of it. Be-
fides thofe who are truly unprofitable, be
caufe they Slight or neglect the Duties of
Religion ; there is another fort of Men,
who at the laft Pay will fall under the
*' "¦' ' ' fame

380 Of Unfruitfulnefs, as it confifis
fame Character and Condemnation ; not
becaufe they perform no Duties, but be
caufe their Performance of them is depre
dated by Coldnefs and Formality : Men
who make a fair Appearance of Religion,
and yet have no inward fpiritual Life :
Men, who do generally obferve the exter
nal Duties of Religion, but with fo little
Guft, with fiuch Indifference and Luke-
warmnefis,that they are neither acceptable
to God, nor ufeful to themfelves. This
State of Deadnefsmay be confider'd either
more generally, as it runs through the whole
courfe of our Lives and Actions; or more
particularly, in this or that Inftance of Re
ligion. 1. When 'tis fo general, that the Bent
and Courfe of our Lives is, for want of
relifh of the Things of God, perverted
and depraved ; when we have no Defigns,
drive on no Ends, that are fiuitable to the
Excellency and Dignity of our Nature ; to
the Holinefs of our Profieffion, and to the
great and manifeft Obligations of God:
When we have no Joys or Pleafures, no
Thirfts or Appetites, that do truly become
a Chriftian ; when we make no Progrefs,
no Advance towards our great End ; when
our Difcourfes and Employments have no
Tincture of the Spirit, and no Tendency to

in Luhe-warmnefs, Coldnefs, &c. 381
to Edification. I think we may then bold
ly conclude, that this is a ftate of Carnali
ty and Death. And that this want of Re
lifh in the general Courfe of our Lives,pro-
ceeds from a real want of a Sincere Faith,
and true Illumination. For were the
Mind once truly Enlightened ; were it
once clearly convinced, firmly and habitu
ally perfiuaded, ofthe Beauty and Excel
lency ofthe Things of God; as we Should
haveNotions different from thofe of world
ly carnal Men, fo would there confequent-
ly be a Difference in the Nature of our
Hopes and Fears, of our Defires and De
figns, of our Joys and Sorrows ; and as
neceffarily in the main Scope and Tenden
cy of our Converfation. Whoever there
fore finds this general Stupidity in the
Courfe of his Life, let him not flatter him
felf in the Performance of any ofthe Du
ties of Religion : He has a corrupt, car
nal, and blind Heart ; his Performances
proceed not from true Principles, and have
not that Life and Vigour in them that they
ought ; they are as different from the Per
formances of a Man truly Regenerate and
Sanctified, as the Civilities and Comple
ments of a Well-bred Acquaintance, from
the fubftantial Offices of a Sincere and
AffeCtionate Friend. Nor can any Man,
who will take the leaft pains to examine him-

382 Of Unfruitfulnefs, as it confifis
himfelf, be ignorant of, or mistaken in the
Condition of his Soul, if this be it. For
whoever will act honeftly and impartially,
ought not to pafs a Sentence of Abfolution
on himfelf, upon the bare Performance of
fome relative, or instrumental Duties of
Religion ; but he ought to enquire, Firft,
What Virtues he praCtifes, which put him
upon Expence, Hazard, or Travel ; what
Works of Piety or Charity he performs ;
and what Proportion they bear to his Abi
lity. Next, he ought to confider the De
fign and End he propofes to himfielf in all
his Religious Performances ; whether he
feek the Honour of God, the Welfare of
Man , and his own Improvement and
Growth in Goodnefs ; or whether he does
this meerly to acquit himfelf of a Task,
and difcharge himfelf of what he takes for
granted as a Duty,thoUgh he finds no plea
sure, no advantage in it. Thirdly, He
muft reflect upon the Frame and Temper of
his Mind in reference to thefe Duties;
what Hunger and Thirft he has for Righ
teoufnefis ; what Warmth, Ardor, Eleva
tion, or Earneltnefs of Mind accompanies
his Performances ; what Peace and Plea
fure his Reflection on them ; or whether
Religion be not a burthen to him, or fome
thing to which Cuftom only reconciles
him. Laftly, He ought to examine what
Opera-*

"" — II ¦¦¦!«¦ .In II  — I— —^ I ll—.M.  ¦ 
in Luke<warmnefs, Coldnefs, &c. 383
Operation, what Influence his Religious
Performances have upon him. Prayer,
Hearing, Reading, and fuch-like Duties,
do naturally tend to enlighten the Mind,
purify the Heart , increafe our Love ,
Strengthen our Faith , and confirm our
Hope ; and therefore where this is not the
Effect of them, we may conclude, that
they are not difcharg'd in that manner,
and with that Sincerity they ought. He
therefore that will examine himfelf aright,
muft not ask himfelf how often he Reads,
how often he Hears, ejrc and then reft
there ; but muft ask himfelf what Effect
thefe Performances have had upon his
Mind ; which he will foon difcern, if he
demand of himfelf, what the bent and
fcope of his Life is ; how much he advan
ces and improves in the Conqueft of any
Vice, and the Attainment of any Virtue ;
what he loves, or what he hates ; what
Efteem he has for the Things of God, and
what for the Things of Men. And, in a
word , how he follows after Univerfal
Righteoufnefs ; and how he increafes in
Purity of Heart, and Poverty of Spirit.
2. Lukewarmnefis, or Coldnefs, may be
confidered more particularly, as it difcovers
it felf in the Performance of this or that
Duty ; In Hearing, Reading, Prayer, and
Farticipation ofthe Lord's Supper. Now
r 'tis

384 Of Unfruitfulnefs, as it confifis
'tis certain,that there is a Deadnefs in thefie
Duties, which proceeds from a carnal and
unflanctifled Heart, and is a plain Symptom
of a State ofl Sin : And yet it is too com
mon, that they who are fubject to it, make
little Reflection upon it, and are little con
cerned for it. On the other hand, many
complain of Lifelefisnefis in Duty, where
there is no juft ground for this Complaint ;
and this is no Small Evil to fuch ; for it
difturbs the Peace of their Minds, damps
the Chearfulnefs and Alacrity of their Ser
vice, and clogs and encumbers their Reli
gion with needlefis Doubts and Scruples.
Some have gone about to fiet this Matter
right very unskilfully; and whilft they
have, as they thought, fhun'd Enthufiaftick
Raptures, and Irregular Heats, have really
betrayed the Caufe of true and folid Fer
vency ofl Spirit ; and talked of Prayer,
and fiuch other Duties, in fiuch a manner,
as cannot but reflect difadvantageoufly on
themfelves, amongft fiuch, as are mode
rately vers'd in the Scriptures, and have
any Experience of the Power of God's
Word and Spirit upon their Souls. But
what furprizes me moft is, that fome, of
very deferved Repute, have Taught, That
the fleeking Spiritual Pleaflure in Prayer, is .
an Enemy to Perfection ; That Heat and
Ardor of Spirit in Prayer, does often hap pen

in Luke-warmnefs, Coldnefs, &c. 385
pen to the weakefi Chriftians ; and very
feldom to the Perfiect. But my Bufinefis
not being tO combat the Opinions of Men,
but to advance Truths in the moft charita
ble, and in the moft effectual manner that
I can : Therefore, without taking Notice
ofthe Motives or Reafons, which have
byafs'd any on this Subject,I will lay down
two or three Propositions, which will, I
hope, clear this Matter, and promote the
Defign I am now carrying on.
1. Then, Lifielefisnefis or Lukewarmnefs
in thefie Duties muft never be conflant.
There is a vaft difference between habitual
and accidental Coldnefs in Duty , the for
mer is the Sympton of worldly, carnal,
and unregenerate Minds ; but not the lat
ter. Many are the Accidents which di
sturb and indifpofie the Body ; many are
the things which diftract and clog the
Mind ; from both which becaufe we Shall
never be utterly free in this World, there
fore our Devotion will never be fo conftant
and uniform, but that it will have its In
terruptions and Allays • and Dulnefs and
Lifelefsnefs will fometimes fieize upon the
beft of Chriftians. But then, if this fpi-
ritual Deadnefs irt Religious Exercifes be
/?jcV, conflant, and "habitual, it muft needs
'be a Proof of a corrupt Mind: For 'tis
Cc im-

386 Of Unfruitfulnefs, asit confifis
impoffible that there fhould be a true Prin
ciple of Grace within, which fhould never,
or very rarely, fhew it felf in the Since
rity and Fervency of our Devotion. How
is it poffible, that that Man, who is ge
nerally flight and fuperficial in his Confef-
fion, Should have a true Compunction, and
Sincere Contrition for Sins ? How is it pof
fible that he, who is generally indifferent,
formal, and cold in his Petitions, Should
have a juft Senfe either of his Wants or
Dangers ; or a true Value for the Grace
and Favour of God ? The Sum is, Dead
nefs in Duty, is either General or Rare,
Common or Accidental : If it befals us
Commonly, 'tis an Argument of an unre
generate Heart ; if Rarely, 'tis not. But
if the Returns of Life and Deadnefs in
Duty be fo frequent and unconftant, that
'tis impoffible to determine whether the
one or the other prevail moft ; then 'tis
plain that the State alfb of fuch a Man is
very dubious.
2. Duty muft never be destitute of Sin
cerity, though it may of Pleafure and Tran^
Sport ; it muft never be without Seriouflnefls
and Concernment, though it may be very
defective in the Degrees of Love and Ar
dency. Thus in Prayer, the Tendernefs
and Contrition of the Soulj diffolv'd in
Love

in Luke-warmnefs, Coldnefs, &c. 387

Love and Sorrow, is a Frame of Spirit
much above what the Penitent commonly
arrives at. But an Averfion for Sin, a
firm Refolution to forfake it ; and a hear
ty Defire to be enabled by the Grace of
God fo to do, is what he muft not want.
So again, Joy and Transport, the Ardor
and Exultancy of Mind, is the Effect of a
clear Underftanding, an affur'd Confid
ence, a Heart enflam'd with Love, and
a Strict Life : Whoever therefore falls fhort
in the one, will generally fall fhort in the
other too. But every Chriftian, that is
truly fuch, muft have a true fenfie of his
Wants, a hearty defire to pleafe God, a
true Notion of his Goodnefs, and a Steddy
dependence upon it thorough Chrift. And
thefe things are fufficient to unite our
Hearts and our Lips in the fame Petitions ;
to make us in earneft, in all the Duties
we perform, and careful to intend the
main end of them.
3. Tlie Prayer ofthe Perfect Man is ge
nerally offer'd up with the tenderefl and
moft exalted Paffion; and a holy Pleafure
mingles it felf in every part of his Office :
His Petitions and Praifes ; his Confeffions,
Deprecations and Confidences, are all of
them Expreffions of warm and delightful
Paffions; And how can we well conceive
Cc 2 v-

388 Of Unfruitfulnefs, asit confifis
it otherwife ? Muft not thofe Praifles and
Magnificats be full of Joy and Tranfport,
which flow from a full Affurance of the
Divine Favour, from a long Experience
of his Love, and from the glorious Pro
spect of a Bleffed Eternity ? Can thofie
Deprecations and Confidences want a heaven
ly Calm and Tranquility of Spirit, which
reft upon the Mediation of Jefus, the Pro-
mifesof an immutable God,and the Pledge
of his Spirit ? Can thofie Confeffions want
Contrition, that have all the Tendernefs
that holy Zeal, and the humbleft Reflecti
ons can infpire them with? Which are
poured forth by a Soul enlighten'd, puri
fy 'd, ftrong in the Faith, rooted and
grounded in Love ; by a Soul confequently
that has the liveliest Senfe ofthe Deformi
ty and Danger of Sin, ofthe Beauty and
Pleafure of Holinefs, ofthe Infinite Good
nefs of God, and of that Love of Chrift that
paffeth Knowledge ? Can, finally, thofe Pe
titions want Defire and Flame, which are
offer'd up by a Soul that hungers and thirfts
after Righteoufnefis, that counts all things
but dung and drofs incomparifon of Jefus,
that pants after God,that longs to be diffol
ved and to be with Chrift ? And as we may
thus, from the Nature of things, collect
what kind of Prayers thofe of the Perfect
Man generally are ; fo may we, from the
Ex-

in Lukevuarmnefis, Coldnefs, &c. 389

Example ofthe Royal Pfialmist, and others,
demonstrate all this to be no vain Specu
lation ; but real Matter of Faft. 'Tis true,
Weight and Dignity of Matter, Gravity and
Signtfcancy of Expreffion, are tlie Chara
cters moft confpicuous in Publick Offices,
in the beft and moft ancient Prayers : And
particularly in the Lord's Prayer. We find
in them few or no Figures of Speech, no
Vehemence of Expreffion. But it is true
too, That the Devotion of a Soul difin
gag'd, as it were, from the Body, retir'd
from the World, collected within it felf,
raited by daily Contemplation, and accu-
flom'd to Converfie with Heaven, flows
naturally and eafily. Thofie great Ideas,
which fiuch a Prayer as that of our Lord's
Compofure prefent to the Mind, inflame
the Defire, awaken all the Paffions of the
Holy Man, without any Labour of Ima
gination, or Artifice of Words,,
Thus have I confidered the Nature of
Lukewarmnefs ; and fhew'd how far the
Perfect Man is remov'd from it. My next
Bufinefis is, to perfuade and exhort Men
to quit it ; and become Sincere and zealous.
Only I muft, Firft, take notice by the way,
That befides Idlenefis and Lukewarmneis,
there is Sometimes a Third Cau fie or Occa
fion of Unfruitfulnefs; which defervesne-
Cc 3 ver

39° Of Unfruitfulnefs, as it confifis
ver to be flighted : That is, Ficklenefis,
Vnfleadinefls, or Inconftancy. Many there
are, who often purpofe, project, and re-
folve great Matters ; but never bring forth
any Fruit to Perfection : What they build
pne day, they throw down another. They
put on as many various Moral Forms, as
Proteus in the Poets does natural ones ;
Fometimes they are in a Fit of Zeal ; at
other times nothing but Coldnefs and bare
Form ; fometimes they are in the Camp
of Virtue ; fometimes in that of Vice. In
a word, they halt like the Israelites, be
tween God and Baal; and are divided and
distracted between a Senfe of Duty, and the
Love of the World and the Body; between
the Checks and Incitements of Confidence on
the one hand, and fome foolifh Inclinations
on the other. This State I have had an
Eye to very often, nor fhall I forget it
here; but Shall propofe fuch a Method for
the Cure of Lukewarmnefs and Formality,
as may be alfo of very good ufe to all fuch,
as fall fhort of the main End of Religion ;
being not truly and thoroughly changed ;
but are only almoft perfiuaded to be Chrifti
ans : And only not altogether flo far from
the Kjngdom of Heaven as others, This
being premifed, I proceed, and

x. IwjH

in Luke-warmnefs, Coldnefis, &c. 391

1. I will enquire into the Caufies from
whence Lukewarmnefs and all abortive
Attempts after Virtue, flow.
2. I will fhew the Folly, Guilt, and
Danger ofia Laodicean State.
§. 1. Ofthe Caufes,e^. Thefe are ge
nerally Four.
1. Men finding themfelves under great
Difficulties in coming up to Holinefs, in
the true genuine and Gofpel-Notion of it,
have endeavour'd to enlarge the Way, and
widen the Gate that leads to Life ; and
have therefore form'd to themfelves more
foft and pliant Notions of Vice and Vir
tue : Such as may be more eafily accom
modated, either to their particular Incli
nations, or to the Modes and Fafhions of the
World, than thofe of Chrift and his Apo.
ftles can. Hence it is, that amongft fiuch as
pretend to fiome regard for Religion,Humi-
lity, Poverty of Spirit, Self-denial, Absti
nence and Mortification,are fo far from be
ing vifible in their Praftice, that we fieem
to have almoft loft the Notion of them.And
the Pride of Life, and the Luft ofthe Eyes,
are fo univerfally pi-adited, that though
we know, that thefie in St. John, are
the Names of Vices , we fcarce know
Cc 4 vhu

39^ Of Unfruitfulnefs, as it confifis
what the Things themfelves are. We have
confounded theMears and Bounds of Vice
and Virtue ; and fuch are the Freedoms,
I will not fay of thofe who profefs De
bauchery, but Christianity, that if they
be confiftent with the Sanctity and Purity
of the Gofpel, 'twill be hard to deter
mine, what Excefs is. And in a word,
how many are there, who making a Pro
feflion of living by Faith, and looking for
the bleffed Hope, and the glorious Ap
pearance of Chrift, do yet live, as if all
the bufinefis of Life were to get and enjoy
as much of this World as they can ; who
profeffing themfelves the Difciples of
Chrift, whofe Heart was lowly, his For-
* tune mean,and his Appearance humble, do
yet lay out their Time, their Labour, their
Wealth on this one Defign, to make Such
a Shew, fuch a Figure in the World, as
may render them the Gaze and Envy of
their Neighbours? And, as our Indul
gence to our felves in thefe things, which
relate to the Pride and Vanity of Life,
and the Eafie and Appetites of the Body,
is very great ; fio on the fiame ground, and
for the fame reafon, is our Zjal for the In
tereft of Virtue, and the Honour pf God,
very little, faint, and remits. Converfati
on has very little Savour, very little Grace
in it ; and we are fo far from being refio- lute,

in Luke-warmnefis, Coldnefs, &c. 393
lute, and induftrious to awe, or fhame
Vice abroad, that we our fielves fhould be
almoft out of Countenance, if we fhould
be obfierv'd to pay any particular Refipect
.to Religion or Virtue in Company. The
Government of our Families is fo lax and
eafy, that it favours more of Coldnefs and
Indifferency, than Fervency of Spirit. 'Tis
true indeed, thefe I am fipeaking of do
generally frequent the Houfe of God ;
and they fit before him as his People ; and
delight to hear his Word : But fo did the
Jews, when God tells them, in the Pro
phet Ezek. 33. 31. that their hearts went
after their Covetoufnefls : And in the Pro
phet Iflaiah,we have but an odd Character
ofthe Morals of thefe People; of whom,
God faith, yet they fleek me daily, and de
light to know my ways : Nay, farther, they
delight in approaching to God, Ifa. 58. 2.
Now though fiuch, as I am fipeaking of,
may not be guilty to this Degree, To as
to be chargeable with open Wickednefs ;
yet I am very much afraid, that even in
this Duty they but promote the Cheat and
Impofture they put upon themfelves ; and
make their Diligence in this point minister
to quiet their Confidences in their Laodir
cean State ; for 'twere eafy to prove that
fuch as thefe do more generally aim at the
Entertainment of the Ear, than the Refor
mation

394 Of Unfruitfulnefis, as it confifis
mation of the Heart. And we may fay of
Preachers now, as God did of Ezekiel ;
And lo, thou art unto them as a lovely Song,
ofi one that has a very pleafiant Voice, Ezek.
33.32. The Mufick of the Voice; the
Gracefulnefis of Delivery ; a Flow of
Words ; the Surprize of Novelty, and
Notion ; the Beauty of Sentences ; and
the Sparkling of Wit and Fancy, or an
Appearance of Learning : Thefe are, I
doubt, too often the things that draw to
gether and charm an Auditory : And fo
all are pleafied, but none converted or edi
fied ; for who fweats or blufhes, who
trembles or grows pale at thefe Sermons ?
Who goes away from them wound
ed, or ftruck through, ferious, and pen-
five, full of pious Fears, and devout De
fires? 2. A Laodicean State fprings from Sloth
and Pufillanimity, or the Want of a tho
rough and well-grounded Refolution. This
was one Caufe of the Iflraelites Fluctuati
on and Uncertainty; they were indeed
defirous of a Canaan, but were not forward
to purchafe it, by tedious Marches, ha,
.^ardous Encounters, and the Hardfhip of
Hunger and Thirft, and fuch like: They
were ever and anon willing to have pre^»
ferr'd the Dishonour and Servitude of
Egypt*

m Luke-warmnefs, Coldnefs, &c. 395
EgJft, with Security and Fulnefs, before
a Canaan on thefe Terms. And thus it is,
this day with Chriftians of a Laodicean
Spirit, and a doubtful Staggering Allegi
ance. An Heaven they would have, but
would not purchafe it at too dear a rate ;
they would be accounted the Difciples of
Chrift, and Share in the Merits of his
Sufferings, but they would not take up his
Crofs, in any fenfie, and follow him. But
alas ! Iflrael might as well have gained
their Liberty without going out of Egypt ;
or a Canaan without Travel and Hardfhip,
and Blood, as Thefe, Virtue, and Heaven,
without Watchfulnefis and Induftry : We
may as well hope to fupport and increafe
the Health and Strength of the Body,
without Food or Exercife, as that of the
Soul, without Meditation and Prayer: We
may as foon Conquer our Enemies with
out Difcipline, Expence and Blows, as
matter our Corruptions and become Vir
tuous, without Spiritual Watchfulnefis,
Travel, or Contention. There is indeed
Force and Efficacy enough in the Word of
God,to enlighten the Mind, and purify the
Heart ; if we would but frequently and fe
rioufly Read and Meditate it. The Grace
ofthe Spirit is fufficient to conquer our
Corruptions, and Strengthen and eftablifh
us in Faith and Obedience, if vie did but
earneftly

396 Of Unfruitfulnefs, as it confifis
earneftly and frequently pray for it ; and
cheriShand improve it when obtain'd. The
Means which God has preficribed are un
doubtedly proper and fiuitable, powerful
and effectual to the Attainment, Prefer-
vation, and Increafe of Holinefs ; and all
his Ordinances have a Divine Virtue and
Energy in them, if they be but duly and
confcientioufly made ufe of. But if we do
not watch; ifwedonot meditate; if we
do not pray ; if we expofe our felves to a
vain and trifling Converfation ; if we in
dulge the Body all the Eafie it is inclined
to ; and put our fielves upon no Duties ;
practife no Difcipline that we have any
ReluCtancy for, 'tis not to be wonder'd
at, if our Virtue be crazy and fickly, if
our Performances be cold and unedifying,
our Faith weak, our Affections low and
groveling, our Life unfteddy and unpro
fitable, our Religion destitute of true
Pleafure, and our latter End of any ra
tional Comfort, or well-grounded Confi
dence. 'Tis naturally to be expected that
the Soul of the Sluggard fhould be like
his Field. Prov. 24. 30. / went by the
Field of the Slothful, and by the Vineyard of
the Man void of under flanding ; and lo it
'was all grown over with Thorns, and Nettles
had covered the face thereof, and the flone
wall thereof was broken dawn : This is one
plain

in Lukeivarmnefs, Coldnefs, &c. 397

plain Caufe, and commonly the firft of our
halting between God and Baal; namely,
our Idlenefs and Sloth in Religion, joined
with Puilllanimity and Cowardife, which
moves us to decline all Difficulties, and
difables us to make a bold Refiftance
againft Temptations : How criminal and
guilty this muft render us in the fight of
God, 'tis no difficulty to guefis. Is this
the Zeal, the Revenge of an humble and
active Penitent ? Is this to redeem the
Time, and efface the Memory of our paft
Sins and Provocations ? Is this the Con
verfation that becomes the Children of the
Light, and of the Day ? Is this our hun
ger and thirft after Righteoufnefis ? Is
this our Ambition , our Paffion for an
Heaven ? Finally, Is it thus we requite
the Mercies and Obligations of God,
and the Love of Jefus , that paffeth
Knowledge ? Shall fuch halting trimming
Chriftians as thefe, think ye, ever be
judg'd endued with a true and living
Faith , who exprefs in the whole Te-
nour of their Lives , fo much Coldnefs
and Indifference for that Salvation, which
the Son of God thought worth the
purchafing, by fo much Travel, and fo
much Sorrow, fo much Shame, and fo
much Blood ?

3<

398 Of Unfruitfulnefs, as it confifis
3. A Third Caufe of our Halting be
tween God and Baal is fome Degree of In
fidelity. This was the Cafe of Ifirael too.
They were ever prone to Idolatry ; partly
train'd up to it in Egypt, and elfiewhere ;
partly being more capable of forming an
Idea of a Finite and Topical God, than of
an Infinite and Univerfal one, Jer. 23. 23.
Partly being fond of following the Fafhions
of other Nations. And laftly, mov'd, partly
by that great and long Profperity, which
Egypt and other IdolatrousNations enjoy'd;
and no doubt, comparing it too, with the
Variety and Uncertainty of their own For
tune, and the frequent Difiappointment of
their Expectations, Hoflea 2. never laying
it to Heart all the while, that the way to
fecure their Profperity, Was to change, not
their God, but their Manners. I would
to God this were not too lively a Defcri
ption of the State of too many Chriftians ;
and that we could not trace our Luke-
warmnefs and Ficklenefs in Religion, too
plainly back to the fame Source or Ori-
gine; namely, fome Degrees of Infidelity. I
with the Profperity ofthe Wicked do not
fomewhat undermine the Belief of a Pro
vidence : I with, whatever we talk of a
Treafure in another World, we do not
now and then think it wifeft to have our
Portion

in Luke-warmnefs, Coldnefs, &c. 399
Portion in this. I am afraid, that the De
cays and Diffolutions of our Nature in
Death, the Rottennefs and Corruption of
the Grave, and the Variety of Changes
and Fortunes, our very Duft undergoes,
may tempt us to fome Scruples and Jealou
sies about a pofthumous Life. But however
it be in thefe Points, I am too too well
affur'd, that we do often doubt, whether
Virtue be the true Bleffednefis of Life ;
whether there be that Pleafure in Righte
oufnefs the Scripture affirms there is. I
am confident, the Notions of Righteouf
nefs and Holinefs, with which the Scri
pture furnifhes us, are often blurr'd and
blotted by the Maxims and Cuftoms ofthe
World ; and perfuade my felf, that there is
fcarcely one of thofe, that are Laodiceans
and Trimmers in Religion, that do not
flatter themfelves, that God will not be as
fevere as his Threats; and that he will re
ceive them into Heaven upon milder and
fofter Terms than the Gofpel propofes.
Some fuch kind of Infidelity as this muft
poffefs the Heart, where-ever the Life is fo
infinitely below our Profeflion. When the
Word preached doth not profit, it is becaufe it
is not mingled with a due Meafure of Faith
in thofie that hear it. If we did truly be
lieve the Revelations of God ; if we did
fee the Promtfes of God as evidcntand pre- fent

400 Of Unfruitfulnefs, as it confifis
fent by Faith, though distant in them
felves, 'twere impoffible but they muft
move, but they muft take us ; 'twere im
poffible but they muft enkindle in us ano
ther fort of Defire, and this Defire would
fioon produce another fort of Endeavours,
another fort of Life. When Mofies beheld
Canaan from Piflga, how paffionately did
he defire to enter into that good Land ?
When the Difciples had Seen Jefus Attend
up into Heaven, how were they tranfipor
ted with a Defire of following him! how
unfpeakable was their Joy 1 how fervent
their Prayers ! how lafting and enlarged
their Gratitude ! They returned to Jeruflalem
with great Joy ; and were continually in the
Temple praifing and bleffing God. How does
a Profpect of Gain captivate the Cove
tous ? How does the Fancy or Expectati
on of Pleafure inflame the Voluptuary ?
How does the Sight of Vanity and Gran
deur infect the Proud ? And the Hope of
Glory fire the Ambitious ? What, hath
the Beauty and Pleafures of Holinefs no
Attraction ? Has Heaven no Charms in it ?
Has the Favour and Love of God, and of
Jefus, no Force, no Power in them ? Surely
we have not the face to deny, but that the
Promifes of God are great and precious
ones, and if they raife no Paffion in us,
it muft not be through want of Excellence and

in Lukewarmnefls, Coldnefs ^ &x. 40 1
and Lovelinefls in them, but want of Faith
in us. ^ And then judge you, how accepta
ble this kind of Infidelity muft render us
to God ; What Value can God have for a
People whom no Kindnefs can oblige, no
Arguments convince • with whom no Mi
racles can gain Belief; no Affurances ot
Promifes^ find Credit? Hell is the portion
of the fearful and unbeliever, Rev. 21.8.
And what dreadful Judgments did over
whelm Iflrael, as often as they thus halted
between God and Idols ! It did not excufe
them that they had fome fort of Veneration
for the Memory of Mofles and his Miracles ;
Since this was not able to over-rule their
Prejudice and Superflition ; that they retain
fome Honour for Abraham, Iflaac, and Ja
cob, and that God, which was the Fear of
their Fathers, fince they had as much, or
more, for the Nations round about them,
and their Gods too. And whatever Power
they did acknowledge in the God of
Heaven, or whatever Benefit they did own
themfelves to have deriv'd from him, as I
can hardly think, the Memory of either
was utterly extinguifh'd amongft them; all
this avail'd them nothing,while they made
their Court to other Gods too, and put
their Truft in their Patronage and Prote-
aion. Though this be fufficient to make
us fenfible ofthe Guilt of a Laodicean Vir-
D d «ue?

402 Of Unfruitfulnefs, as it confifis

tue, and an uncertain halting Faith, yet I
muft advance on, and obferve unto you a
worfe Principle, if worfe can be, of this
Deportment yet, which is,
4. The Fourth Fountain of this Un-
fteadinefs and Remifnefis in Religion is,
fome Remains of Corruption ; the Preva
lency of fome vicious Paffion or other.
Mens Actions are the plaineft Indications
of their Affections. If the Life looks two
ways, we need not doubt but that the
Heart does fo too. This was that made
the young Man in the Gofpel fluctuate fo
between Chrift and Mammon ; this was the
Cafe of Herod, he had yielded, no doubt,
to the Power and Force ofthe BaptifVs Rea
fons, if he had not been drawn back by the
Charms of his Herodias. And this is the
Cafe of every Man who is but almoft a
Chriftian ; he is under the Afcendent of
fome filly or vile Luft or other ; this is that
which fpoils the Tafte of the hidden Man
na ; and diminifheth the Price of Canaan.
Without doubt Men would apply them
felves more vigoroufly to fpiritual Things
were they not too fond ofthe Body and the
Pleafures of it ; they would certainly feek
the Kingdom of Heaven more earneftly,
and make a better provision than they do
for the other World, were they not too
much

in Luke-warmnefs, Coldnefs, &c. 403
much taken with this, and therefore too
apt to fet up their Reft on this fide Jordan.
Now if this be fo, What can We expect?
They only who conquer, are crowned ; they
that fiow to the flefh and to the world, can
reap nothing from thefe but Corruption.
Thefie kind of Chriftians, though perad-
venture,they are not Slaves to any infamous
and flcandalous Lufts, are yet entangled by
fome other, not much lefs injurious, though
not to Reputation, yet to Purity of Heart ;
they are captivated to the World andFlefh,
though their Chains feem better polifhed,
and of a finer Metal ; they cannot mount
upwards, they cannot conquer, being re
tarded and kept under , if not by the
Strength of Temptation, yet by their own
Sofltnefls and Weaknefis ; and yet , Why
fhould I doubt but thefe are conquered by
Temptation ? The more innocent the Ob
ject of any one's Paffion is, generally the
more fatal ; becaufe we are the more apt
to indulge our felves in it. The Caufes of
Lukewarmnefs being thus pointed out, 'tis
evident what the Cure of it confifts in,
namely, in forming juft and correct Noti
ons of Virtue and Vice ; in Strengthening
and confirming our Faith, and in perfect
ing and compleating our Reformation. I
will now endeavour to poffefs the Minds
of Men with an Averfion and Dread of
Dd 2 this

404 Of Unfruitfulnefs, as it confifis
this State of Lukewarmnefs, by fihew-
ing>

1.

The Folly.

2. The Guilt, and
3. The Danger of it.

1,

The Folly. How reafonably may I
here addrefs my felf to the Lukewarm in
the words of Elijah to the Ifiraelites : How
long halt ye between two opinions'? ifl the Lord
be God, follow him ; but if Baal, thenflollow
him, j Kings 18. 21. If you do indeed
believe, that your Safety and Happinefs
depends upon God, then ferve him in good
earneft ; but if you think this depends up
on the World, the Flefh, and the Devil,
then Serve thefie , if you really think that
Virtue and Religion are the moft folid and
Stable Treaiiire, then Strive fmcerely and
vigorously to poffefs your felves of them ;
but if you really think, that the Eafe and
Pleafiure of the Body, Refpect, and Pomp,
and State, is the proper Portion, and fove
reign Good of Man, then devote and offer
up your felves to thefie. For what a Folly
is that Life, which will neither procure us
the Happinefs of this World, nor of ano
ther ? To what purpofe is it to listen only
fo much to Confcience,as to damp and chill
our Pleafiure; and fo much to Pleafiure, as
to

in Luke-warmnefs, Coldnefs, &c. 405
to disturb the Peace and Repofie of Confid
ence ? But indeed, as the Words of Elijah
were rather an Irony than any real Doubt,
whether Baal or the Lord were God ; ra
ther a fcornful Derifion of their Folly and
Stupidity, than a ferious Exhortation to
deliberate, whether Idolatry or the Wor
ship of the True God, were to be chofen :
I doubt not, but mine will fieem to you to
carry no other Sound in them. The Di-
fparity is fo vaft between God and the
World, between Religion and Senfuality,
Covetoufnefs and Ambition ; between
thofie Hopes and Enjoyments we may reap
from the one, and thofe we can fancy in
the other ; that there is po place for doubt
ing what Choice we are to make, or to
which Side we are to adhere ; nay, in this
we are more criminal than the Israelites,
being felf-condemn'd. The Ifiraelites in
deed, feem to be at a lofis, whether the
Lord or Baal were God ; they doubted un
der whofie Proteaion they might thrive
beft. But at this day, whoever believes a
God, knows very well there is none be-
fideshim. Whatever paffion we have for
the World, and the Things of it ; what
ever fpiritual Idolatry we are guilty of, our
Opinions are not yet fio far corrupted, as to
attribute to them, in Reality, any thing
like Divinity, Whilft we dote on Wealth,
Dd 3 ^'e

406 Of Unfruitfulnefs, as it confifis

we at the fame time know that it makes
its felf Wings and flies away ; whilft on
Greatnefs and Power, we know that 'tis
but a piece of empty and toilfome Pagean
try, and often the Subjea of Mifery and
difimal Tragedies, not incident to a lower
State ; whilft we dote on Pleafiure, we are
well affur'd that 'tis dishonourable and
fhort, and intermix'd with Fears, and
Shame, and Torment ; we know that no
thing here below is able to free our State
and Fortune from Calamity, our Mind
from Guilt, the Body from Death, much
lefs the whole Man from a Miferable Eter
nity, In one word, we know that what we
admire is Vanity^ and what we worfhip
is indeed an Idol.'' This being fo, I will
infill no longer on this Topick ; for fince
the World bears no competition with God
in our Opinion, though it often rival him
in our Affeaions, we are not to impute
the halting of a Laodicean Chriftian to
any Perfuafion of Omnipotence or All-fuf-
flciency, or any thing like Divinity in the
things he dotes on, fierves, and worfhips ;
but we muft find out fome other Reafon of
it. And that is generally this, We are
willing to believe, that our Fondnefs for
the World,and our Indulgence to the Body,
is confiftent enough with Religion ; that
it is no Violation of OV»r Faith? norProvo-? cation

in Luke-warmnefs , Coldnefs, &c. 407
cation to God ; nor confequently,Prejudice
to our Eternal Intereft ; and then 'tis no
wonder if we blend and compound Reli
gion and Senfuality ; and fland divided in
our Affections ; and confequently halt in
our Service between God and the World.
To prevent this I will fhew,
2. That this is a great Sin ; which is Suf
ficiently evident from this fingle Confidera
tion, That it fruftrates the Efficacy of the
Gofpel and the Spirit, and entirely defeats
the great Defign ofthe Christian Religion.
For, j. Religion has no effeaual Influence
upon the Lukewarm himfelf; the Gofpel
works no thorough Change in him. The
Sinner is not converted into a Saint ; nor
Human Nature perfeaed by Participation
of a Divine one. 2. The Laodiceans can
never offer up to God any Gift, any Sacri
fice worthy of him ; nor render him any
Service acceptable to him ; the Kjngdom
ofi God is righteoufnefis, and peace, and joy,
in the Holy Ghost, Rom. 14. ^ffe that in thefie
things fierveth Chrift, is acceptable to God, and
approved ofl Men. But alas ! Thefe Men
are almoft utter Strangers to thefe things ;
a few faint, and irrefolute Withes, for
mal and cuflomary Prayers, nigardly and
grumbling Alms, and an Attendance upon
God's Word, rather out of fpiritual Wan-
D d 4 tonnefis

408 Of Unfruitfulnefs, as it confifis
tonnefis, than Devotion, thefe are the Of
ferings they can make God ; and will God
be better pleafed with thele, than he was
with thofie of Ifirael that were deformed
with Maims and Blemifhes ? Mai. 1..8.
Offer now thefle to thy Governor ; will he be
pleafed with thee or accept ofl thy perflon ? faith
the Lord ofihofts. The Magifxndeedjieft their
Country, and offered Gold, Frankin.cenfle,
and Myrrh to our Saviour, Matt. 2. David
would not. Sacrifice to God ofl that which coft
him nothing, 2 Sam. 24. 24. The Primi
tive Chriftians offered up to God, Prayers
and Tears,Labours and Travels; nay their
Honours, their Fortunes, their Lives, their
Blood. But alas, What have thefie Men to
offer ? They have not Love enough to put
them upon any Expence, nor Faith enough
to put them upon any Hardfhips, for the
fake of God and Virtue. For tho'' they think
themfelves rich and increafled in goods, and to
have need, ofl nothing, yet are they poor,
wretched, and miferable, and blind/ and
naked, Reis.g. 17. And Shall thefie re
ceive a Crown of Righteoufnefis ? Shall
thefie Share in the Kingdom of Jefus ? Shall
thefe partake in the Triumph ofthe Laft
Day ? It can never be ; they do nothing
worthy pf the Gofpel, nothing worthy of
the Spirit of God -, nothing that can entitle
therivto the Benefit ofthe Crofs of Chrift,
3. Tlie

in Luke-warmnefs, Coldnefs, &c. 409

3. The Life of the Laodicean Chriftian
will never do any credit to Religion, or re-
flea any Honour on the Gofpel. No Man
will be ever able to difcern the Beauty of
Holinefs, or the Power and Efficacy of Di
vine Truths, from the Praaice and Con
verfation of fiuch an one. Ah ! had the
Carriage of the Primitive Times been
fuch as his, I know not what Miracles
might have done , I am fure Examples
would never have made any Profelytes.
But the Chriftians then aaed thofe Vir
tues, which the Pagan only pretended to ;
and Faith in Jefus atchiev'd thofie Viaories
over the World, which the Jews (fio de-
bauch'd and ftupid were they grown) did
in the Declenfion of that State neither un
derftand nor pretend to : This was that
• which made the World admire and love
Chriftianity. After thus much fiaid of
ihe Effeas of this fort of Carriage; I
need fcarcely put aiiy one in mind, what
will be the laft and faddeft Effea of it ;
for if our Chriftianity be fiuch , that it
neither truly fiets us free from our Bondage
to the World and Flefh ; nor enrich our
Soul with true and folid Virtues ; if it
neither promote the Honour of God,nor the
Good of Man, it muft unavoidably follow,
that having no true Title to God's Fa-
" voi?r?

^.^ ww— W mm^m^m ¦>¦ nM — ^ — »— — i i^ii 1 >¦ i » ;.!¦—-*_
410 Of Unfruitfulnefs, as it confifis, 8nc.
vour, nor any rational Ground, on which
to build an Affurance of it, we can reap
no trpe Comfort or Pleafure from Religi
on here, nor any Reward from it hereaf
ter. Alas ! What talk I of Comfort and
Reward ? Difirefis and Anguiflo muft take
hold ofl the Sinners in Sion ; and Fearflul-
nefls muft flurprize the Hypocrite : And
from the Troubles and Miferies of this
Life, they muft go down into the Ever-
lafting Torments of another. The Scri
pture is plain ; God will fpue them out
of his Mouth, as he did the Laodicean:
He will Shut the Gate of Heaven againft
them, as againft the foelifh Virgins that
had no Oil in their Lamps : And their
Hell will have one Torment in it, which
is incident to no others, that they had once
the Hopes of Heaven ; and it is no fmall
Aggravation of Mifery to fall into it,
even from the Expectation of Happi
nefs. This is not, as I obferved above, to be
apply'd to accidental Dulnefs or Deadnefs
in Duty ; nor are the Decays or Abate
ments of Love, which Good Men fome
times fiuffer, immediately to be pronoun
ced damnable. But yet thefle are to be
put in mind of the Danger they are in ;
and recall'd to their former Zeal, in the
Words of the Spirit to the Church pf
Efiheflus ;

11 • ' ' ' ' i i ¦¦ i u ¦ |  wm ¦¦¦¦¦¦ ii,  | yn
Of Zeal. 411
¦ 1
Ephefius ; Neverthelefls, I have fomewhat a-
gainfit thee, becaufie thou haft leflt thy firft Love.
Remember therefore from whence thou art flat
ten ; and repent, and do the firft Works ; or elfe
I will come unto thee quickly, and will remove
thy Candleftick out of his place, except thou re-*
pent, Rev. 2. 4, 5,

CHAP. IX.
Pf Zeal. What in general is meant by Zeal ;
and what is that Perfection of Holinefs in
which it confifts. Whether the Perfect
Man- muft be adorned with a Confluence of
all Virtues ; and to what degree of Holinefs
he may be fuppofd to arrive.
I Am arriv'd at the laft Stage of Perfle^
ction, which I chufe to call a State of
Zeal ; not only becaufe the Scripture feems
to direa me to this Expreffion, but alio
becaufe it feems to me more full and pro
per than others, that may be, or are made
ufe of, for the fame End. A State of
'Union is an Expreffion that better fuits
another Life than this. For the Leffon the
Perfect Man is ever and anon to revolve
in his Mind, is, That the prefent Life is a
Life of Labour, and Travel, and Suffer ing8;

412 Of Zeal.
ings ; the future one, of Rewards, and
Crowns, and Enjoyments. Then as to
that other Expreffion, The State of Love,
it fuits my purpofe well enough ; but does
not come up fo juftly and exaaiy to it, as
the State of Zjal ; for I take Zjal to be
Love, in the utmoft Elevation and Viva
city that it is capable of.
And now, what a noble, what a fruit
ful Argument am I entring upon ? Me
thinks I feel my Soul grow warm, and
enkindle upon my approaching it ; and my
firft Viewsor Contemplations of it, infpire
me with Defires of the fiame Nature with
it felf. I am concern'd to fee my felf con-
fin'd and limited by the Laws of Method ;
and find my felf inclin'd to wifh, That I
were now to write, rather a juft Volume,
than a few Pages. Here the Heroick Acts,
or what is more, the Heroick Lives of
Saints, Martyrs, and Confeffors, prefent
themfelves to my Thoughts : Here Hu
man Nature, enriched, adorned, and ele
vated to the utmoft Degree, by a Partici
pation of the Divine one; Here the Power
of God's Word, the Energy of the Holy
Ghofl, the Triumphs of Faith, and the
Extafies of Love , would be defcribed ;
Here the different Excellencies of different
Virtues, and the different Value of good
Works Should be Stated and fetled, and the
various

Of Zeal. 413
various Paths, in which Men purfue the
Heights of Virtue, and the nobleft Defigns
be examin'd, and folid Piety and true Wif
dom be refin'd from the Alloys and Mix
tures of Enthufiafm, Superflition, Fancy,
or whatever elfe they are disfigur'd and'
debas'd by. But this cannot now be done,
and it may be it could not at all be done
by we .• No Meafure ofthe Spirit, perad-
venturej below that with which the Apo-
ftles were infipir'd, is fufficient to treat this
Argument as it requires. Betides, accord
ing to my Capacity, I have been all along
making this Point. When, in the Firft
Seaion, I flated the Notion of Perfection,
fhew'd by what Steps we advanced to it,
what Means we are to make ufe of, and
what would be the Fruit of it,I did in Effea
defcribe to my Reader, the State of Zjal,
and mark'd out the Path that leads to it.
When, in the Second, I labour to eftablifh
the true Liberty of Man, upon the Over
throw and Extirpation not only of Mortal
Sin andof Idlenefs and Lukewarmnefls, but
alfo', as far as it might be, even of Sin of
Infirmity, and Original Corruption ; what elfe
was I doing, but profecuting this one De
fign, namely, the implanting and propaga
ting in the World the State of Zjal ?
However, fomething there feems to me
vet wanting, to compleat my Undertaking ;
; and

Of Zeal.
and that I am to endeavour now. To
which End I will here difcourfe of Three
Things. i. What it is in general I mean by
Zjal. 2. What is that Perfection of Holi-
nefls or Right eouflnefls^ wherein it confifts.
And,
3. Of the Efficacy or Force of this Holi
nefs, as it exerts it felf in good Works. Of
thefe, the two Former Shall be the Argu
ment of this ; the Third of the following
Chapter* §. 1. Of Zeal in General, what it is*
I do not exclude fome Degrees of Zjal,
from every Period of the Christian's Life ;
, Sincerity cannot fubfift wholly without
it. The Hunger and Thirft after Righte-
ouflnefls, which is the Subjea of one of our
Saviour's Beatitudes, muft be more or
lefs in every Child of God. But it may
Signify one thing in the Inflanti another
in the Adult Chriftian ; in the one, the
Conqueft of Sin, or rather of the Reliques
and Remains of former finful Habits ; and
the Attainment of habitual Goodnefs, is
the Object of this Hunger and Thirft : In
the other, it imports a vehement Defire of
whatever is yet wanting to a further Ac-
Gom*

 Of Zeal. 415
complifhment and Confummation of Righ
teoufnefis already fixt and eftablifh'd ; the
entire and ultimate Perfection of it in Hea-
tJfn ; and in the mean Time, the promo
ting the Divine Glory upon Earth, what
ever it coft him to do fo. By a State of
'ZySal then, I here mean Virtue or Holi
nefs, not in the Bud, or in the Bloffom,
but in its full Strength and Stature, grown
up, and ripe, and loaded with bleffed
Fruits : I mean that Holinefs that is the
Refult of Illumination , or Clearnefs of
Judgment, of the Strength and Force of
Holy Refolution , and the Vigour and
Energy of Holy Paffions. In a word, I
mean that folid, fpiritual, and operative
Religion, which may be felt and enjoy'd
by us our felves, in the Serenity and Tran
quility of Confidence, the Longings and
Breathings of Pious Defires, the Joys and
Pleafures of a Rational Affurance ; difcern'd
by the World, in our Lives and Aaions,
in the Modefty of our Garb, in the Plain-
nefs and Humility of all things elfe, that
pertain to the Port of Life ; in the Tem
perance of our Meals, the Purity and
Heavenlinefs of Converfation, the Mode
ration of our Defigns and Enjoyments,
the Inflruaion of our Families; with a
tender and undefatigable Watchfulnefis
over them ; the Conftancy of our Atten dance

.16 Of Zeal.
dance upon, and the Devoutnefs of our De
portment in, the Publick Worfhip of God ;
and finally; in the Aaivity and Genero
fity of our Charity: Or^ to fpeak my
Thoughts in the Language of St. Paul, A
State of Zjal, is that Perfeaion or Matu
rity of Holinefs, which abounds in the
Works ofl Faith, the Labour ofl Love, and
the Patience ofl Hope, in our Lord Jeflus
Chrift, in the fight ofl Godj and our Father,
i Theft, i. 3. Now the end of all this is,
the advancing the Glory of God : And
therefore Zjal is well enough defcrib'd, or
"defin'dby an ardent or vehement Defire
of doing fo. Now this is advanced two
Ways : Firft, by our Perflonal and Inherent
Holinefs: And, Secondly, by the Fruit
of it, good Works. Of both which , I
will now fpeak a little more particu
larly. §. 2. Of that Perfection of Holinefs which
conftitutes the State of Zjal. Here I will
enquire into two Things.
1. Whether the Perfect Man muft be
poffeffed of all the Treafures of Goodnefs ;
Whether he muft be adorned by a Con
fluence, and an Accumulation of all Vir
tues. 2. What

Of Zeal.
2. What Height of Virtue, what Degree
of Holinefs, he may be fuppofied to ar
rive at.
i. Ofthe Extent of Righteoufnefis. It
is generally thought, that Univerfality is
as effential and neceffary a Property of
Gofpel Righteoufnefis, as Sincerity and
Perfeverance : That there is an insepara
ble Connexion and Union , between all
Christian Virtues -, fo that he who wants
any , muft be concluded to have none :
This want being, not like a Blemifh that
diminishes the Beauty, or a Maim that
weakens the Strength; but like a Wound
that diffolves .the Frame and Contexture
of the Natural Body. This Opinion is
partly built upon Reafion, which tells us,
That there is a native Luftre and Beauty
in all Virtues ; and therefore there is no
one in the whole Syftem of Morality but
muft be lovely and amiable to a good Man.
Partly upon Scripture, in which we find
the Chriftian reprefiented, As holy in all
manner ofi Converfation, i Pet. i. 15. Per
fect in every good work, Heb. 13. 21. As
fi/rd with all the Fulnefs ofi God, Eph- 3. 19-
As flruitflul in every good work, Col. 1 . 1 o.
and exhorted in the moft comprehenfive
Terms imaginable, to the Praaice of every
Virtue. Finally, Brethren, whatfioever things
Ee an

Of Zeal-
are true, whatfioever things are honefi, what
fioever things are juft, whatfioever things are
pure, whatfioever things are lovely, whatfioever
things are of good report -, if there be any virtue,
and if there be any praifle, think on thefle things.
To which may be added numerous Texts,
importing,That Faith is a Principle of Vni-
verfial Righteoufnefis ; and That the Fear
and Love ofGod,do equally oblige us to all
his Commandments ; and That the Vio
lation of one, involves us in the Guilt of
all. And the refult of all this feems to
be plainly this, That the whole Chain of
Graces is diffolved and loft, if there be
but one Link wanting. But at this rate,
as the Sincere Man muft beiendow'd with
/?// manner of Virtues, fo muft the Perfect
ace' in all: But the one and the other
Aaet:ion? if we confider things clofely,
Seems to have in them infuperable Diffi
culties. There is a vaft Variety in the Na
tures of Men, in the States and Conditi
ons of Life, and in the Kinds and De
grees, as well of the Sanaifying, as of
the Miraculous Gifts of God. St. Paul
tells us, Every Man has his proper Gift of
God, i Cor. 7. 7. From whence it feems
naturally to be inferr'd, That every Man
is not capable of attaining to an Excellence
and Eminence in every Virtue. Experience
tells us, That there are different kinds of

Of Zeal. 419
Natures, as well as Soils; and that fome
kinds of Virtues, like fome kinds of Seed,
will thrive better in one than in another.
Nor does Grace alter the Matter much;
fince it generally accommodates it felf to
Nature. Laftly, it feems very hard, That
every Man fhould have the Virtues of all
Men, of all States, of all Capacities; every
particularMember,theVirtues of the whole
Church; the Beauty and Strength of the
Church, as well as of the natural Body, or
Commonwealth, confifting, not in the All-
fiufficiency of every Member, but in that
Variety of Gifts and Graces, that cements
and unites,enrichesand fupports the whole.
To come up' to Matter of Fact; I read of
the Faich of Abraham, the Meeknefls of Mo-
fles, the Patience of Job, the Love of Mary
Magdalen, the Zjal of St. Peter, and the
Labours and Travels of St. Paul ; which
Firmnefs and Conflancy is too mean a
Name for. Thefe Virtues feem therefore,
to have been the peculiar Excellencies of
thefe Perfons ; and to have Shone in them
With more tranficendent Luftre, than any
other : Thefie fieem to have been the Vir
tues, for which Grace and Nature emi
nently qualified them ; and to which the
Providence of God more immediately and
direaiy called them. All this confider'd,
feems it hot enough to come" up- to the
Ee 2 Ter-

420 Of Zeal.
Perfection of thefie great Men ? May it
not fuffice to excel in thefe Virtues, which
Nature,Grace,and Providence prefcrib'd?
May not the Perfect be allow'd to want,
what he does not need ? Would one not
think, that, in many Refpeas, it were
enough for him to be free from this or that
Vice, rather than to expea that he fhould
be adorn'd with this or that Virtue, which
he has no ufe for? Especially, if by Virtue,
we underftand Strictly, fuch a Habit as ena
bles us to aa eafily and delightfully. To
adjuft this Matter ;
1. The Perfect Man muft, as I have
proved before, not only be fet free from
the Dominion of Sin, but alfo abftaineven
firom a fingle Aa of prefumptuous Wicked-
nefs : He muft neither Criminally omit a
Duty, nor Deliberately commit any thing
repugnant to it.
idly, He muft be endowed with Spiri
tual Wifdom and Underftanding, with
Faith, Hope, Charity, with the Graces
which I will call Vniverflal, becaufe ne
ceffary and indifpenfable to all as Christi
ans, abftraaing from their particular Ca
pacities and Relations ; and that too, in
an eminent Degree, fio as to heflrong in the
Grace which is in Chrift Jefus, 2 Tim. 2. ii
This will render him holy in all manner of
Con-'

Of Zeal.
Converfation ; and thoroughly flurniflPd to all
good Works. Thefie two things conftitute
Vniverfal Righteoufnefis, compleat the Per
fect Man, and fully fatisfy the Texts al-
ledg'd. Or if not, what follows will.
^dly, He muft excel in thofe Virtues
which are moft Natural. I call thofie
Virtues Natural, to which Grace and Na
ture moft powerfully difpofie and incline
him ; for thefie he feems to be defign'd by
God ; thefe will foon grow up to Matu
rity ; and much will be their Fruit, and
great their Beauty. I do hot all this while
fuppofe, that the Perfeft Man ought not
fo far to fubdue and reaify his Temper,
as not only to overcome the Sin of his
Confiitution, but in tome Degrees poffefs
the Virtue that is moft repugnant to it.
But to expea him to be emiment here, is,
I doubt, too hard and unreafonable. For
here, when he has beftowed much Pains
and Travel, much Care and Coft, his Pro
grefs may not be fo much, as where he be
ftowed leaft. But here I muft add two
Cautions; the one is, That no Man mi
ftake contraaed Habits for Nature, and
then conclude, that it will be impoffible
for him to attain the Perfection of this or
that Virtue, through a natural Incapacity.
In the next place, let no Man fatisfy and
E e 3 con-

422 Of Zeal.
content himfielf, in a weak and imperfea
State of that Virtue, which is direCtly op-
pofied to the Sin of his Confiitution ; but
let him think, that here, if any where,
his Virtue muft be always growing ; and
let him not doubt, but that our Saviour's
Promifie, as far as it can be accomplifh'd
on Earth, belongs to his Sincere Endea
vours here ; Bleffed are they that hunger and
thirft after Rigteoufnefls ; for they fhall be fil
led, Matth. 5. 6.
4. The Perfect Man muft be eminent
in thofie Virtues; which are moft Neceffary :
Such are thofie which his particular Station
and Calling, or any other Difpenfiation of
Providence he is under, requires of him.
Whatever Virtues may be more delightful,
thefe are more important ; others may be
more natural, thefe have more of Vfie and
more of Merit. A Man may fall fhort
of Perfection in others, without either Difi-
paragement or Guilt ; but Deficiency in
thefe, can hardly efcape both. Befides,
every thing is lovely in its place, and in
its time. There is a peculiar Grace and
Luftre, that attends fhe Virtues of a Man's
Statwn,thatis fcarcely to be found in any
other. I would, therefore, have my Per
fect Man, truly great in his own Bufinefis ;
and Shine with a dazling Luftre in his own
Sphere.

Of Zeal. 423
Sphere. To this purpofe, furely, fpeaks
the Advice of St. Paul, Rom. 1 2. 6, 7, 8.
Having then Gifits, differing according to the
Grace that is given to us, whether Prophecy,
let us Prophecy according to the proportion of
raith : Or mini ft ry, let us wait on our tnini-
ftring : Or he that teacheth, on teaching : Or
he that exhorteth, on Exhortation : fife that
giveth, let him do it with Simplicity : He
that ruleth, with Diligence : He that fhew-
eth Mercy, with Chearfiulnefis.
5. Laftly, As there is a different Guilt
in Sins, fo there is different Merit in Vir
tues : As amongft Miraculous, fo amongft
fanaifying Gifts, fome are more excellent
than others ; and he is the moft Perfect
Man, who is enrich'd with the moft Per
fect Gifts. The three Heroick Virtues of
the Gofpel are Faith, Love, Humility. Nor
do I prefumptuoufly, contrary to the Apo
ftle , exclude Hope ; but comprehend it
under Faith. Of Faith I have often had
occafion to fpeak. Humility will make the
lafi Chapter of this Seaion; and therefore,
I will only exhort to Love. Love is the
nobleft Fruit of Illumination and Faith,
the true Source and Parent of Joy and
Peace. Love is the moft pregnant Seed
of a Divine Life ; 'tis the Principle that
animates, moves, and forms the whole
Ee 4 Body

424 Of Zeal.
Body of Righteoufnefis : Love is the bond
of Union and Communion with the Father
and his Son Jefus through the Spirit. And
'tis but fit, that what renders us moft like
God, fhould render us moft dear to him
too : And this Love does ; for God is Love.
In fhort, Love is the fulfilling ofi the Law ;
'tis the Beauty and Perfeaion of a Difci-
ple of Jefus ; and the great Subjea of
Praifie and Glory in the Day of Judg
ment. Love is the laft Round in the Scale
of Perfection ; and therefore my Perfect
Man muft abound in this. What De
grees of Love, of Defire, or Complacency
tor the things of this prefent Life, may
confift with Sincerity , what with Perfe
ction, may be eafily learnt from feve
ral parts of this Work. There is no doubt
but the Perfect Man muft love God to that
Degree, that he muft always cleave to
him ; walk as always before Him ; ever
meditate and contemplate on Him and
his Works ; contrive and Study, labour and
contend to pleafe Him : It muft be an
Affliaion to him to be divided from Him
but for a little while ; and he muft ever
and anon, by Day and Night, break out
into his Praifies, and rejoyce and Glory in
him. 2. He muft love God to that De
gree, as that all things, in Comparifon of
Him, muft appear blafted and wither'cl, empty

Of Zeal. 425
empty and contemptible,without Pleafure,
without Beauty : And confequently, he
muft fio thirft after the Beatifick Vifiion, af
ter the Prefience and Fruition of God, that
he muft earneftly defire to be diffolv'd, and
pant, and long to be difmilfed from the
Pilgrimage of this World, and from the
corruptible Tabernacle of the Body. Nor
do I, Laftly, doubt, but that this Love is
often fenfibly tranfporting : 'Tis a fire with
in, that Strives to break out, and exert it
Self in the Fruitions of Heaven : 'Tis a
rich and mighty Cordial , .that raifes Na
ture above it felf, and makes it all Purity,
all Glory.
Thus have I confider'd the Extent or
Compafis of the Perfect Man's Virtues.
And the Sum total is : In fome he muft
excel, becaufe Natural and Eafy ; mothers,
becaufe neceffary. Univerfal ones he can
not want ; they are effential to Chriftiani
ty ; others of a peculiar Nature he may,
unlefs his Circumstances exaa them : Nor
is this any Diminution of his Perfection.
Pa tience,Fortitude, Moderation, Vigilance,
ejre. are the Virtues of Earth, not Hea
ven ; and yet, none think, the bleffed In
habitants of that Place Imperfea, becaufe
not endow'd with Habits which they do
not want. Above All, he that will be
Per-

j

426 Of Zeal.
Perfect, muft abound in thofie Graces,
which are for the moft Heroick Nature ;
Faith, Love, and Humility : For thefe are
they, which moft effeaually exalt Man
above himfelf, and above the World ; which
inflame him with a Zjal for the Honour
of God , and the Good of Man • and
enable him to furmount the Difficulties,
which he meets with, in profecuting
this Glorious Defign, I am next to En
quire, §. 2. To what Height, to what De
grees of Virtue, the Perfect Man may ad
vance. I have in part anticipated this
Enquiry already ; yet cannot forbear ad
ding here two Obfervations. Firft, That
Reafion and Scripture fieem to prefis us on
twards an endlefis Progrefs in Virtue.
And yet, Secondly, That both feem to
propofe to us, fuch a State of Perfection as
attainable, beyond which, we cannot go;
that fo the Beginner may not defpair of
Perfeaion, nor the Perfect abate any thing
of their Vigilance, and their Induftry.
Such a Degree of Excellence, to which
nothing can be added ; fuch a Height,above
which, there is no room to foar,if apply'd
to Man, and this World is furely hut an
Imaginary Notion. To dream of fuch a
Perfection, were to forget our Nature, and our

Of Zeal. 427
our State : No Sagacity of Judgment, no
Strength of Refiolution , no Felicity of
Circumstances , can ever advance us to
this Height. Such a Perfection as this,
that is incapable of any Increafe, belongs,
I believe, to God alone : Or if we may
allow it to Angels, we muft certainly de
ny it to Man : In whom, one would think,
the Appetites ofthe Body can never be fo
intirely fubdued, that there fhould be ho
place to extend his Conqueft, or render
his Viaory more intire and compleat:
And in whom, one would think, the Spirit
of God fhould never reflde in that Mea
fure, that there fhould be nothing to be
added to his Fulnefs. 'Tis hard to con
ceive, how we fhould Study the Syfteme
of Divine Faith, how we fhould daily re-
flea upon our Lives and Aaions, without
growing in fpiritual Wifdom and Under
ftanding ; 'Tis hard to conceive, how we
fhould give God, the World, and our
felves, repeated Proofs of our Integrity in
the day of Trial, without increafing our
Strength and Affurance : And Love muft
naturally increafe with thefe. Whence it
is, that St. Paul, acknowledging himfelf
not yet Perfect, refolves, that forgetting
thofe things that are behind, and. reaching
forwards to thofe things that are before, he
would prefls on towards the. Mark, for the
prize

.28 Of Zeal.
prize ofl the high Calling ofl God, in Chrift
Jeflus, Phil. 3. 13, 14. And St. Auftin re-
folves, Pleniffima Charitas, quamdiu hie ho
mo vivit, in Nemine eft ; an abflolute Ple
nitude ofl Charity is in no Mortal upon
Earth. And yet, if we come to Fact and Pra
ctice, one would be tempted to think, that
the Difciples of our Lord and Mafter,
had arrived at that State, wherein their
bufinefis was not to climb higher, but ra
ther to make good the Ground they had
gain'd. What could render St. Paul's Vi
ctory over the Body more compleat, who
affures us, / am crucified with Chrift ? And
again, / am crucified to the World, and the
World is crucified to me? What could ren
der ithe Authority and Dominion of his
Mind more abfolute, or its Graces more
confummate and intire ? Who could fay
with Truth, '7# not I who live, but Chrift
who lives in me. What would you have
added to that Faith, and Love, which
made him ready, not only to be bound, but
to die at Jerufialem, which made him long
to be diffolved and to be with Chrift ? As to
thofie words of his, Phil. 3. 13. forgetting
thofe things that are behind , and reaching
forwards, &c. they relate to his Tryals and
Performances, to his Perils and Conflias ;
not to his Attainments : He does not here
deny

Of Zeal. 429
deny himfielf to be Perfect, though that
might well enough have become his Mo-
defty and Humility; but only, that he
was not to look upon himfielf as already
at his Goal, a Conqueror and Crown'd \
there being much yet behind to do and
fufTer, notwithftanding all that he had
paffed through. This is the Senfe of his
*¦% on Ji'cTe rfli\eU[j.w. , which we render,
not as though I were already perfect. As to
St. Auflin, I am wholly of his Mind ;
for he fpeak Comparatively, and does in
effea no more than affirm, That no Man
living is as Perfect in this World, as he
will be in another, which no Man fure
can ever doubt.  If we confult Rea
fon will it not be apt to tell us, That as
every Being has its Bounds fiet it, fo has
every Perfection too ? That there is a Sta
ture, as of the Natural, fo of the Spiritual
Man, beyond which it cannot grow ? That
as to Grace, no more can be infufied, than
our Natures are capable of ? Otherwife,
like too rich a Cordial, it will not Strength
en, but fire our Natures ; or like too
dazling a Light, it will not affift, but op-
prefis our Faculties. And does not the
Parable of our Mafter countenance this,
Matth. 25. 2. wherein he tells us, That
God gave to one five Talents, to another
two, to another one, to every Man ac
cording

430 Of Zeal.
cording to his Ability. By which one
would think our Lord infinuates, That the
Meafures of Grace are ufually distributed
in Proportion to the Capacities of Nature ;
and that he Who improved his two Talents
into four, arriv'dat his proper Perfection,
as well as he, who improv'd his five into
ten ; it being as abfurd to expea, That
the Perfection of every Man Should be the
fame, as to expea, that all Mens Bodies
fhould be of the fame Height, or their
Minds ofthe fame Capacity.
Refleaing on all this together, I can
not but be of Opinion, That fome have
aahally arriv'd at that ftrength of Faith,
at that ardour of Love, that they feemed
to have been uncapableof any confiderable
Acceffionsih this Life. But yet, new occa
fions may Still demand new Virtues: which
were indeed before contained and included
in Faith, and Love"; but no otherwife,
than as Fruits and Trees are in their Seeds.
And fiome Degree of Original Corruption
may Still be lurking in ine mofl Sanctified
Nature ; and fiome Venial Defeas and
Imperfeaions or other , may Still leave
room, for the greateft of Saints to extend
his Conqueft. Betides, 'tis hard to deter
mine or fix the Bound's of Knowledge; and
* every new Degree of Light feems to make
way for more. So that after all, nothing
hinders,

Of Zeal. 431
hinders, but that the Path of the Perfect
Man, may, as well with refpea to his
Righteoufnefs as his Fortunes, he like the
pining Light, which fhineth more and more
unto the Perfect day ; I mean, the Day of a
bleffed Eternity.
The Motives to Perfection, the Fruit of
it, the Means and Methods of attaining it,
laid down in the Firft Seaion, will all ferve
here : Therefore I have nothing to offer of
this fort ; only, if I forgot to pay that De
ference to the Inflitutions of our Church,
which they juftly defer ve, I do it now .-
And do earneftly perfuade my Reader, to
a Stria Obfervance of them. I do not on
ly think this neceffary to maintain a Face of
Religion amongft us, but alfo highly condu
cive to true Perfection. I am fully fatisfied,
That there is a peculiar Prefience of God in
his publick Ordinances ; That the Devotion
of good Men does mutually enflame and
enkindle one another ; That there is an
holy Awe and Reverence fieizes the Minds
of good Men, when they draw near to
God in publick Worfhip; and finally, That
if the Offices of our Liturgy do not affea
our Hearts, 'tis becaufe they are very much
indifipofied, and very poorly qualified for
the true and fpiritual Worfhip of God.
CHAP.

4 3 2 Pf -Z^/.
CHAP. X.
Ofl Zeal, <*f it confifts in Good Works. Thai
our own flecurity demands a Zjal in thefle good
Works; folikewifle do the Good ofl our Neigh
bour, and the Glory ofl God, which are
much promoted by Good Works.
AND now, let not any one think,
that I have taken Pains to advance
the Illumination of a Sinner, to knock off
his Chains and Fetters, to raifie him as far
as might be above the Corruption of Na
ture, and the Defeas and Infirmities of
Life ; to fcatter thofie lazy Fogs and Mitts
which hung upon his Spirits, and to en
rich him with Heroick Virtues ; let no'
Man, I fay, fancy, that I have laboured
0 to do all this, that after all, my Perflect
Man might fit down like an Epicurean
God, and enjoy himfelf; might talk finely
of Solitary Shades and Gardens, and fpend
a precious Life, fitted for the nobleft De
figns, in a fluggifh Retirement. No, no ;
as Virtue is the Perfeaion of Human
Life, fio is Action the Perfeaion of Virtue .-
And 'Leal is that Principle of Action, which
I require in a Saint of God. Accordingly,
the Scriptures defcribe this great, this hap
py Man, as, full ofl the Holy Ghofl, fervent
in Spirit, zealous of good Works. Such a
one was Mofles, mighty in Word and Deed, as

Of Zeal, as it confifis, &c. 433
1 .1 1
as well as learned in all the knowledge ofl the
Egyptians ; Such an one was St. Stephen, as
full of a Divine Ardour and irrefiftible Fer
vency of Spirit, as of an irrefiftible Wif
dom ; and fuch an one was the excellent
Cornelius, a devout Man, one that had
transfus'd andderiv'd the fear of God from
his own Bofom, throughout his Family,
and Relations, and Friends too; one that
gave much alms, and prayed to God always.
What need I multiply Inftances ? This is
that which diftinguifhes the Perfect Man
from all others ; the Viaories of Faith,
the Labours of Charity, the Conftancy
and Patience of Hope, and the Ardors of
Devotion. Need I here diftinguifh a Zjal of God,
from the Fiercenefs of Faaion, the Cruel
ty of Superflition, from the wakeful and
indefatigable Aaivity of Avarice and Am
bition, from the unruly Heats of Pride
and Paffion, and from the implacable Fury
of Revenge? It needs not ; no foolifh no
falfe, fantaflick, earthly, or devilifh Prin
ciple can counterfeit a Divine Zjal. 1 is
a Perfeaion that Shines with fuch a peculi
ar Luftre, with fuch an Heavenly Majefty
and Sweetnefs, that nothing elfe can imi
tate it ; 'tis always purfuing Good, the
Honour of God, and the Happinefs ot
Man : It contends earneftly for the Faith once
*yAa pf de-

434- Of Zeal, as it confifis
delivered to the Saints ; but it contends as
earneftly too, to root out Wickednefis, and
implant the Righteoufnefis ofthe Gofpel in
the World. It is not eager for the Articles
of a Sect or Party, and unconcern'd for
Catholick ones. When it preffes for Refor
mation it begins at home, and fets a bright
Example of what it would recommend to
others. 'Tis meek and gentle under its
own Affronts, but warm and bold againft
thofe which are offer'd to God. In a word,
though Love fill its Sails, Divine Wifidom
and Prudence give it Bat/aft ; and it has no
Heat, but what is tempered and refraaed
by Charity and Humility.
Need I in the next place fix or ftate the
various Degrees of Zjal ? Alas ! it is not
requifite ; Zjal being nothing elfe but an
ardent Thirft of promoting the Divine
Glory by the beft Works. 'Tis plain, the
more excellent the Work, and the more it
coft, the more Perfe-a, the more exalted
the Zjal that performs it. When like
Mary, we quit the Cumber and Diftraai-
on of this World, and chufe Religion for
our Portion, then do we love it in good ear
nest. When with the Dificiples we can fay,
Lord, we have florflaken all and followed thee,
or are ready to do fo; when we are continu
ally bleffing and praifing God ; when, if
the Neceffities of Chrift's Church require it,

in Good Works. 435

!t, we are ready to call nothing our own ;
when we are prepared, if the Will of God
be fio, to refiji even unto Blood ; when no
thing is dear, nothing delightful to us but
God and Holinefs; then have we reached
the Height of Zjal. In a word, Zjal is
nothing elfe but the Love ofl God made
Perfiect in us. And if we would fee it
drawn to the Life, we muft Contemplate
it in the Bleffed jeflus, who is the Perfea
Pattern of Heroick Love. How boundlefls
was his Love, when the whole World, and
how tranficendent when a World ofi Ene
mies, was the Objea of it ! How indefa
tigable was his Zjal I How Wakeful!
How Meek ! How Humble ! How Firm
and Refolv'd ! His Labours and Travels,
his Self-denial , Prayers and Tears, his
Silence and Patience, his Agony and Blopd,
and charitable Prayers poured out with it
for his Perfecutors, inftrua us fully, what
Divine Love, what Divine Zjal is. And
now, even at this time, Love reigns in
him as he reigns in Heaven : Love is ftill the
predominant, the darling Paffion of his
Soul. Worthy art thou, O Jefus ! to re
ceive Honour, and Glory, and Dominion !
worthy art thou to fit down with thy Fa
ther on his Throne ! worthy art thou to
Judge the World, becaufie thou haft loved,
becaufe thou haft been zealous unto Death,
F f 2 becaufe

436 Of Zeal, as it confifis
becaufie thou haft overcome! Some there
are, indeed, who have followed thy bright
Example , though at a great Distance.
Firft, Martyrs and Confeffors : Next,
Thofie beloved and admired Princes, who
have governed their Kingdoms in Righte
oufnefis ; to whom the Honour of God,
and the Good of the World, has been far
dearer, than Pleafure, than Empire, than
abfolute Power, or that ominous Blaze that
is now called Glory. Arid next follow,
hold ! this is the Work of Angels, they
muft Marfhal the Field of Glory in the
End of all things. O my God, may J
at leaft, be one, to fill the Train of this
Triumphant Proceffion in that Bleffed Day,
when thou fhalt Crown the Zeal and Pati
ence of thy Saints! Thus have I given a
Short Account of Zjal. I will now en
deavour to kindle it in every Breaft by fome
few Confederations ; which will at once
evince the Neceffity, and declare the Fruit
of it.
1. Our own Security and Happinefs
demand of us a Zjal fruitful in good
Works. 2. It is indifpenfable to the Welfare and
Good of our Neighbour.
3. It ministers moft effeaually to the
Glory of God.
1. Our own Salvation and Happinefs de
pend

in Good Works. 437

pend upon it. For without^, we rejea,
or at leaft fruftrate the Counfiels ofi God,
agamfll our own Souls ; 'twas for this Chrift
Died, that he might pur i fly to himflelf a pecu
liar people zealous of good works. This is
the great End of our Election ; God hath
choflen us in Chrifll before the foundation of
the world, that we fhould be holy and without
blame before him in love, Ephefi. 1. 4. which
is to be explained by Ephef. 2.10. where
God is Said to have before ordained that we
fhould walk in good words. And the begin-
ingof the verf'e minds us, that 'tis for this
End God imparts the Light of his Word,
and the Vigour of his Spirit ; that for this
End he fanctifies and renews our Nature ;
We are his workmanfbip created in Chrift Je
flus unto good works. St. Peter tells us,
That this is that which all the great and
precious Promifes of God immediately aim
at: Firft Godlinefs; then Lifie: Firft Vir
tue ; then Glory. What fhall I fay more ?
Our Lord in his Narrative ofthe Laft Judg
ment, and elfiewhere ; and his Apoflles in
almoft innumerable Places, have with
great Power,and great Earneftnefs inculca
ted this Doarine, that we fhall be judged
according to our Works : That Immortality
and Glory is the Portion, not of Know
ledge, but Patience and Chanty; not ot
an Orthodox Belief and Specious Pretenfi-
F f 3 on,

438 Of Zeal, asit confifis
on, but of Righteoufnefis and Zeal ; for
the incorruptible, the never-fading Crown,
is a Crown ofl Right eoujnefls. Or if Men
will be judg'd by their Faith, which is not
the Language of the Gofpel, this does not
alter the Matter at all ; fince Faith it felf
will be judg'd by its Works. And as a
happy Eternity depends upon our Zjal, fo
nothing elfe can give us any comfortable,
any rational Affurance of it in this Life.
The Reafion is plain ; becaufie 'tis Zjal that
is the only unqueftionable Proof of our
Integrity ; and Good Works are the Fruit
which alone can evidence the Life and
Truth of our Faith and Love ; hereby we
know, that we know him, if we keep his Com
mandments, 1 John 2. 3. Tea, a man may
fay, Thou hafil j'aith, and I have works ; fhew
me thy faith without thy works, and I will
fhew thee my faith by my works, Jam. 2. i&.
Doft thou believe in God ? Why art thou
not holy as He is Holy ? Doft thou believe in
Jefius? Why doft thou not deny thy fielfi,
take up thy crofls and follow him ? Why doft
thou not walk as he walk'd ? Doft thou be
lieve a Judgment to come? Why doft
thou not work out thy falvation with flear
and trembling ? Why doft thou not prepare
to meet thy God ? Why art thou not rich in
good Works, that thou mayeft lay up a good
foundation againft the time to come} and lay
hold

in Good Works.

hold on Eternal Life ? Nor are good Works
lefs neceffary to prove our Love than Faith.
Certainly if we love Holinefs, if we hunger
and thirft after Righteoufnefs, we fhall ne
ver live in a direa Contradiaion to the
Strongest Paffions of our Soul ; we fhall ne
ver refufe to gratify an Inclination, which
is not only fervent in us, but its Gratifica
tion will procure us Eternal Rewards too.
Certainly, if we love God, we cannot but
feek his Glory ; we cannot but be defirous
to maintain Communion with him. And
if fo, do we know any Sacrifice that is
more acceptable to God than good Works ?
do we know any that he delights in more
than Zjal ? Do we Love the Bleffed Jefus <'
Are not good Works the very Teft of this
Love which himfelf has appointed ? Ifl a
man love me, he will keep my commandments,
John 14. 15. Te are my friends if ye do what
fioever I command you, John 15. 14. The
love ofi Chrift, faith the Apoftle, conftrains
us what to do, to live not to our flelves, but to
him that died for us, and rofle again, 2 Cor,.
5. 1 5. What other Returns can we make
to Jefus ? What other way can we exprefs
our Gratitude to him ? He fits on the
Right Hand of God ; all power is given
him in heaven and in earth : He does not
himfelf need our Ministry, nor want our
Service and Charity ; but hear what he
F f 4 fays,

440 Pf Zeal, as it confifis
' i ...  —
fays, In as much as you did it to one ofi thefie
my little ones, you have done it to me, Matt.
25. 40.
2. Our Zjal is indifipenfiably neceffary
to the Welfare and Happinefs of Others.
Do we regard our Neighbours Eternal In
tereft ? 'Tis Zjal repreffes Sin, and propa
gates Righteoufnefis; 'tis Zjal defends the
Faith and fuppreffes Herefy and Error;
'tis Zjal converts the Unbeliever, and
builds up the Believer ; 'tis Zjal that awa
kens the Drowfiy, quickens the Lukewarm,
Strengthens the Weak, and enflames the
Good with a holy Emulation ; 'tis Zjal
that baffles all Objeaions, refutes all Ca
lumnies and vanquifb.es all Oppofitions
raited againft Religion, and oppreffes its
Enemies with Shame and Confufion. 'Tis,
in a word, Zjal, and Zjal alone that can
make Religion appear lovely and delight
ful, and reconcile the World to it : For
this alone can adorn the Gofpel ; for it ren
ders Virtue more confpicuous, more taking
in Lifie and Example than it can be in the
Precepts and Deficriptions of Words. Nor
is Zjal lefs ferviceable to the Temporal, than
Eternal Intereft of Mankind. When God
laid the Foundations of the World, he laid
the Foundation of Virtue too ; and when
he formed Man, he wove the Neceffity of
vood

in Good Works 441

good Works into his very Nature. How ne
ceffary is Juftice to poor Creatures who lie
fio open to Wrongs and Injuries? How in-
difipenfable is Charity, or Generofity, to
thefie who are expos'd to fo many Accidents,
to fo many Wants, to fuch a Viciflitude of
Fortune ? And being all fubjea to fo ma
ny Follies and Infirmities, to fo many Mi
ftakes and Fancies, how ftrong muft be
our Obligation to mutual Forbearance, Pa
tience, and Gentlenefis ? In a word, Sin and
Mifiery abounds in the World ; and if there
were not Virtues and good Works to bal-
lance the one, and to relieve and fupport
us under the other, Life would be intolle-
rable. So that Reveal'd and Natural Reli
gion do neceffarily terminate and center in
a Zjal for good Works as their ultimate
End, and utmoft Perfeaion in this Lifie ;
and that Rule of our Saviour, Whatfioever
ye would that men fhould do to you, do ye even
fib unto them, is an AbftraCt, not only of
the Law and the Prophets, but of the
Code of Nature too ; and this fingle Prin
ciple, if Sincerely purfiued, will ferment
and work us up to the nobleft Heights of
Zjal. I might here, if it were neceffary,
eafily fhew that Zjal has as happy an In
fluence on the publick as the private ; that
this muft animate that Juftice and Mercy
that fupports the Throne ; that it is the
Soul

442 Of Zeal, as it confifis
Soul of that Honour, Integrity, Genero
fity, and Religion, which fupport the
States and Kingdoms ofthe World; and
without which all Politick Syftems muft
needs tend to a Diffolution. But I have faid
enough ; and from what I have faid, the
Truth of my Third Confideration naturally
appears. 3. Viz. That Zjal minifrers moft effe
aually tothe Glory of God. For if Zjal
be in it felf thus lovely, thus neceffary ; if
the Fruits and Effeas of it be thus fervice-
able to the Temporal and Eternal Intereft
of Man; What a Lovely, what an Agree
able Notion of God fhall we form from this
one Confideration of him, That he is the
great Author of it? That he is the Origin
and Fountain of that Light and Heat, of
that Strength and Power of which 'tis
compounded and conftituted ? He com
mands and exaas it; he excites and encou
rages to it by the Promifie of an. Eternal
Crown, and the ravifihing Fruition of
Himfelf: He has planted the Seeds of it in
our Nature, and he cherifhes them by the
bleffed and vigorous Influences of his
Word and Spirit. How gracious is the
Divine Nature ! how gracious is the Divine
Government ! when the Subftanee of his
Laws is, That we fhould love as Brethren, that

in Good Works 443
that we fhould cloath the naked, feed the
hungry, deliver the captive, inftrua the
foolifh, comfort the affiliaed, forgive one
another, if need be, feven times a-day ;
and fuch like. If to do all this be an Ar
gument of being Regenerate, and born ofi
God ; if this be a Proof of his Spirit ruling
in us, his Nature communicated to us, and
his Image flarnp'd upon us, how amiable
muft God be when we difcern fo much Be
nefit, and fo much Pleafure, and fio much
Beauty, and fio much Lovelinefs in thofe
Qualities which are but faint and imperfea
Refiemblances of Him ! In a word, the •
Holinefis of his Children and Servants, is a
Demonftration ofthe Holinefis of God him
fielf; and in this confifts the very Luftre of
Divine Glory. Holinefs is the Flower of
all his Attributes ; the moft Perfect, becaufie
the moft Comprehenfive of all his Divine
Perfeaions ; for Holinefis includes Wifdom,
Power, and Goodnefs. As to Goodnefs, the
Cafe is fo plain, that Holinefis and Goodnefs
are commonly ufed as Terms equivalent.
As to Wifdom, 'tis evident, That no Aai-
on is commendable and lovely, whatever
the Matter of it be, unlefs the Principle,
the Motive of it be Wife and Rational;
therefore Wifdom cannot be feparated from
the Notion of Holinefis. Laftly, As to Power,
this muft needs be comprifed in it too ; for
Beneficence^

444 Of Zeal, ,as it confifis, &c.
u* umawi ¦¦ I -.!*¦¦ ¦¦ ¦¦— ¦ Hi i ¦ in .!¦¦¦¦ ' "¦¦¦.—"' ¦¦ i— ¦¦in. ,, 1.1 Hm,
Beneficence, which is at leaft one great
Branch of Holinefis, muft unavoidably im
ply Power in the Benefactor, and Impotence
and Want in the Beneficiary. And this is
the Notion wherein Holinefis, when afcri-
bed to God in Scripture, is generally ta
ken. Holy, Holy, Holy, Lord God ofl Hofits :
Heaven and Earth are full ofl thy Glory, does
exprefs the Greatnefs and Majefty, as well
as the Reaitude and Purity of the Divine
Nature ; and to fanctifly the Lord God in
our Hearts, is, in the Language of the
Scripture, not only to love him for his
Goodnefs, but revere and fear him for his
Majefty and Greatnefs. Need I here add,
that the Excellencies of the Creature, their
Fitnefs andSubfierviency to the great Ends
of their Creation, is the Glory of the Crea
tor, juft as the Beauty, Strength, and Con
venience of the Work, is the Honour of
the Architect ? If the Sun, Moon, and
Stars, the irrational and inanimate Parts of
the Creation, Shew forth the Glory of
God, how much more do fpiritual and ra
tional Beings ? And Virtue is the Perfeai
on of Reafon, and Zjal of Virtue ; for this
is that which does direaiy and immediately
advance thofe great Ends that are deareft;
to God, as I have, I think, abundantly
made out. CHAP.

Of Humility. 445

C II A P. XI.
Ofl Humility. How neceffary it is to Perfe-1
aion.
OUR Saviour has fo often pronoun
ced the humblefl, the greateft in the
Kingdom of Heaven ; he has fo often pro-
mified the firft place and the greateft Exalta
tion to the loweft Condeficenfions : He was
Himfielf fo illuftrious an Example of Low-
linefls ofl Heart, of Poverty ofl Spirit ; and
the Apoftle has fo exprefly afferted his Joy
and Crown to be the Reward of his Humi
lity, Phil. 2. that I can never think that
Man can ever rile to a more eminent
Height, than that to which the Imitation
of this Virtue of Chrift will advance him^j
The more Perfect therefore Man is, the
more Humble muft he be too : The clearer
View, and the more affured Hope he has
of Heaven, the more unconcerned muft
he be for all thofe things which the World
pays a Refpea and Honour to, the more
he muft be ; j we them : The more fervent?!
his Love of God and his Neighbour
grows, the more confidently muft he place
all his Glory on this one thing, the Con
formity of his Affeaions and Life to that
of the Bleffed Jefus. Then is he Perfect, and

446 Of Humility.
and the flame mind is in him that was in Chrift
fffeflus. Finally, The more he knows God,
the nearer he is admitted into Communion
with him ; the more plainly will he difcern
at how infinite diftance he flands from the
Divine Majefty and Purity, and will pro
strate himfelf even into Duflt and Afhes be
fore him. The Perfect Man admires, adores,
obeys, loves, relies, trufts, and refigns up
himfielf and all that is dear to him to God.
He is nothing in his own Eyes ; he pre
tends to nothing, he lays Claim to nothing
or any other Title than that of the Good
nefs and Bounty of God : Whatever Vir
tues he has, he afcribes them to the Grace
of God; and the Glory and Immortality
he expeas, he expeas only as the Gift ofl
God through Jeflus Chrift our Lord. And
whatever he be in himfelf, he compares
not himfielf with others, but he proves his
own Work, that he may have rejoicing in
himfelf alone, and not in another. Nothing
but Zjal for God, or Charity for Man,
can put him upon the afferting his own
Meritor Service; but when he Glories,
it is like St. Paul, in his Infirmities, that
the power ofi Chrift may reft upon him.
Need I here infift on the Fruit of Humi
lity? Surely 'tis confpicuous to every one
that thinks at all. Great is the Peace and
Reft of the humble Soul here ; and great will

Of Humility. 447
will be his Glory hereafter. He who loves
not the World nor the things of it, the luft
of the flefb , the luft of the eyes , and the
pride of life, enjoys a perpetual Calm and
Serenity of Mind. There is no Objea
that can raifie any Storm in him ; there is
nothing that can breed in him uneafiy De
fires and Fears. He that loves the Father, is
fix'd on an immutable and perfea Good ;
and he that now quits all for GOd, Shall one
^participate ofthe Fulnefs of God, and
that for ever.
Need I invite and exhort Man to Hu
mility ? Need I guard him againft fpiritual
Pride ? One would think 'twere altogether
ufelefs to attempt it. Is it poffible that the
Creature fhould think himfelf fo indepen
dent of his Creator, that he fhould be able
to pay him more Service than were due to
him ? Is it poffible that Man Should fiet
fuch a rate upon his own Righteoufnefs, as
to think it capable of defierving the utmoft
Rewards that an Infinite God can beftow
upon him ? Is it poffible, in a word, that
Man, poor, frail, finful Man ; Man that
can do nothing that is good, but by the
Affiftance of Divine Grace ; Man, de
praved and corrupted in his Nature, and
but a very ill husband of Grace ; is it poffi
ble, I fay, that Man fhould be proud
towards God, towards that Glorious and
Incom-

448 Of Humility.
Incomprehenfible Being, who is the Crea
tor and Lord, the Monarch and Patron,
the God and Father of Heaven and Earth ?
But as abfurd as this is, univerfal Experi
ence teaches us, that Humility, true Hu
mility is a hard Leffon ; and that very ex
cellent Perfons are not out ofthe Danger of
falling into vicious Elations of Mind. In
order therefore to promote the one, and
fecure us againft the other, I will pro-
pofie thefe Two or Three Considerati
ons. 1. There never was meer Man. yet that
did not fall fhort of his Duty.
2. Man is the Creature of God, de
pends upon him, and has received all
from him ; and therefore let him do the
utmoft he can, he does no more than his
Duty. 3. God Stands in no Need of our Ser
vice ; and 'tis our own, not his Intereft we
promote by it.
1. There never was meer Man yet,
&c. For Proof of this, I will not fly to
Original Corruption, or Sins of Infirmity.
Alas ! I need not. The Apoftle, Rom. u
and 2. and 3. Ch. lays the Foundation of
Juftification by Faith , in the univerfal
Defedion and Depravatipn of Mankind* They

Of Humility.

] bey are altogether gone oat of the way, there
if none that doth Good, no not one. And
what Sins he there charges the World with,
the Catalogue he gives us of them will in
form us. But are we no better than they?
I Anfwer, the Light of the Gofpel, and
the preventing Grace of God has undoubt
edly given a great Check to the Progrefs
of Sin in the World: But fince no Man can
be Justified but through Faith in the Blood
of Jefus, 'tis plain that we too muft be con
cluded- under Sin, And though our Sins
may not in the Number or Scandal e-
qual theirs ; yet we ought to remember
too, that every Sin is the more provoking,
the more voluntary it is ; and the greater
the Grace is which it refills and defpifies.
But what need I compare our Selves with
the Jew or Gentile ? What need I prove
by Argument and Authority, that no Man
ever yet liv'd, or will live without Sin? I
mean Mortal Sin. Who ever yet look'd
back diligently into his paft Life, and did
not meet with Stains and Deformities e-
nough ? When I confider what Legions of
Sins are rang'd under thofie two Banners
of the Devil, the Filthinefis of the Flefh,
and of the Spirit ; when I call to mind
Envy, Difcontent, Murmuring, Diftruft,
Pride, Covetoufnefs, Ambition, Wilful-
viefc. Contention, Frowardnefis, Paffion,
G e Diffi-

>f Humility.

Diflimulation, Frdfhood, Flattery, and a
thoufand other Sins ; and when I retted
upon the Weakneffes and Propenfions of
Nature, and the almoft innumerable Tem-
pations to which we are expofed ; I muft
confefis I am not at all furprified to think,
that no Flefh can be Juftified in the Sight
of God by a Covenant of Works : And
when ever I find any upon a Death-bed,
as I do fome, acquitting themfelves from
the Guilt of any deliberate Wickednefs, I
rather admire their Ignorance and Partia
lity, than their Innocence. And yet, af
ter all, a good Man is not to examine him
felf only concerning the Evil that he has
done, but alfo concerning the Good which
he has omitted. He muft enquire, how
far he has fallen fhort of that Poverty of
Spirit, and Purity of Heart, which he
ought to have come up to : And how far
he has been wanting in thofe Duties which
a thorough Zeal would have pufh'd him
on to : And when he has done this, let
him be proud if he can.
2. Man is the Creature of God, depends
upon him, and has receiv'd all from Him.
And therefore let him do the utmoft he
can, he does no more than his Duty : And
Strictly fipeaking, cannot merit of him. He
that Will pretend to Merit, muft be his
own Mafter ; he muft have a right over
. . his

Of Humility.

his own Aaions ; he muft be free to difi-
pofie of his Affections and Services as he
pleafes. For if he be antecedently bound,
if he have no Liberty, no Freedom, no
Right to difpofie of himfielf, or any thing
he is poffeffed of, 'tis plain fuch an one can
not merit. And this is the direa Cafe be
tween God and Man. God is the great
Lord, the great Proprietor of Heaven and
Earth. He that gives Alms, does but re
ftore a part of what God lent him : He
that takes patiently the Lofs of Goods, or
Health, or Friends, does but give back
what he had no right to retain : He was
but Tenant at Will, and had no Right to
any thing longer than God thought fit to
continue it. And in all other Inftances of
Duty the Cafe will be Still plainer. If he
adore and worfhip God, there is infinite
Reafon that he fhould ; for he depends
upon him for his Being and Prefervation,
If he love God never fo much, God has de-
ferv'd much more than he can pay him :
Not only the Enjoyments of Life , but
even Life it felf, being derived from him.
From this Argument it will follow, that
it is impoffible for a Creature to merit of
its Creator: Angels themfelves never could.
For might it not be faid with as much
Truth concerning them, as concerning
Man, Who made thee to differ ? Or what haft
G g 2 thou

Of Humility.

thou which thou didft not receive ? And ifi
thou haft received it, why doft thou boaft as
if thou had ft not received it ? l Cor. 4. 7..
And the fame may be concluded concern
ing Adam in Paradifie. For I demand,
Had he kept the Covenant of God, had
he done this by Divine Grace, or by his
own Strength ? If by the Grace of God,
as Divines generally hold, then may we
apply the Expreffion of St. Auftin to Adam,
as well as to any one now under the Dif
penfiation of the Gofpel : That when God
rewards the works ofi Man, he does only crown
in him his own Gifits. But fuppofe he had done
this by his own natural Strength : Were not
the Endowments of Nature, as much the
Gifts of God, as the Endowments of Grace ?
the one wereNatural,the other Super natural
Gifts : Both Gifts Still, though of a differ
ent kind. Ifitbehere Objected, If this be
fio, how comes St. Paul to affirm, To him
that worketh is the reward due, not of Grace
but of Debt? Rom. 4. 4. I Anflwer, Firft,
God feems, when he enters into Covenant
with Man, to fufpend, or lay afide the
natural Right which he has over him as
his Creature ; and to tranfaa with him as
-free, and Mafter of himfelf : But this is
all infinite Condefcenfion. Secondly, It
Seems unfuitable to the infinite Goodnefs
of God, to bereave Man of the Life and
Hap-

e=—

Of Humility. 453
Happinefs he has once conferr'd upon
him, unlets he forfeits it by fome Deme
rit : The gifts and calling of God are without
Repentance ; nor can I think how Death,
which has fo much Evil in it, could have
enter'd the World, if Sin had not enter'd
it firft. In this Senfe, unfinning Obedience
gives a kind of right to the Continuance of
thofie good things, which are at firft the
meer Effeas of Divine Grace and Bounty.
Laftly, A Covenant of Works being once
eftablifh'd, 'tis plain, that as Sin forfeits
Life, fo Obedience muft give a right to it .-'
And as the Penitent could not be reftored,
but by an A3, of Grace, fo he that com
mits no Sin, would need no Pardon. But
then Life it felf, and an Ability to work
Righteoufnefis, muft be owing to Grace
antecedent to the Covenant .- And fio fiuch
an one would have whereof to boaft comva-.
ratively, with ref/pea to others who fell ;
but not before God. The Sum of all is, *
Man-has nothing to render toGod,hut what
he has received from him : And therefore
can offer him nothing but his own -. Which
is no very good Foundation for Merit.
But fuppofe him abfolute Mafter of him
felf ; fuppofe him holding all things in
dependent of God. Can the Service of
a few Days merit Immortality and Glory,
Angelical Perfeaion, and a Crown? He
° G g 3 muft

Of Humility.

muft be made up of Vanity and Prefiump
tion, that dares affirm this.
3. God Stands in no need of our Ser
vice; and 'tis our own, not his Intereft we
promote by it. The Foundation of Merit
amongft Men is Impotence and Want .• The
Prince wants the Service and Tribute of
the Subjea ; the Subjea the Proteaion of
the Prince : The Rich needs the Ministry
and the Labour of the Popr ; the Poor
Support and Maintenancefrom the Rich.
And it is thus in Imaginary, as well as
Real wants. The Luxury and Pleafure
of one, muft be provided for and fuppor-
ted by the Care and Vigilance of others:
And the Pomp arid the Pride of one part
of the World cannot fubfift, but on the
Servitude of the other. In thefe Cafes
therefore, mutual Wants create mutual
Rights, and mutual Merit. But this is
not the Cafe between God and Man. God
is not Subjea to any Wants or Necefli-
ties : Nor is his Glory or Happinefs capa
ble of Diminution or Increafe. He is a
Monarch, that needs no Tribute to fup
port his Grandeur, nor any Strength or
Power, betides his own, to guard his
Throne. If we revolt, or rebel, we can
not injure Him : If we be loyal and obe
dient, we cannot profit Him. He has all
Ful-

Of Humility. 455

Fulnefs, all Perfeaion in himfelf: He is
an Almighty and All-fufficient God. But
on the quite contrary, though God have
no Wants, we have many : And though
his Majefty and Felicity be fubjea to no
Viciffitude, we are Subjea to many. Our
Service to God therefore is our own Inte
reft ; and our Obedience is defign'd to pro
cure our own Advantage : We need, we
daily need his Support and Proteaion ; we
depend intirely on his Favour and Patro
nage : In him we live, and move, and have
our Being : And from Him, as from an
inexhaullible Fountain, we derive all the
Streams of Good, by which we are re-
frefhed and improved. To know, and
love him is our Wifdom ; to depend up
on him, our Happinefis and Security ; to
ferve and worfhip him , our Perfeaion
and Liberty; to enjoy him will be our
Heaven ; and thofe glimpfes of his Pre
fience, which we are vouchfafed through
the Spirit in this Life, are the Pledges and
Foretafte of it. This is the conftant
Voice of Scripture : Every good gift, and
every perfect gift is from above, and cometh^
from the Father of Lights, Jam. i. 17. If
I were hungry, I would not tell thee ; for the
World is mine, and the Fulnefs thereof.
Will I eat the Flefh of Bulls, or drink the
Blood of Goats ? Offer unto God Thankfigi-
G g 4 1'ing:

Of the Impediments

ving, and pay the Vows unto the mofl high •
and call upon me in the day ofl trouble ; I will
deliver thee , and thou fhalt glorifle me,
Pfal. 50. 12,13. &c. If thou be Righteous,
what giveflt thou unto him ? Thy Wickednefis
may hurt a Man, as thou art, and thy Righ
teoufnefs may profit the Sun of Man, Job
35.7,8.

SECT. III.
Ofthe Impediments o/Perfeaion. Five Im
pediments reckon1 d up, and infiifted on. r.
Too loofle a Notion ofl Religion. 2. An
Opinion that Perflection is not attainable;
3. That Religion is an Enemy to Pleaflure.
4. The Love ofl the World. 5. The Infir
mity ofi the Flefh. The whole concluded
with a Prayer.
f 1 "Tlough I have been all along carry-
\ ing on the Defign of this Settlors*
that is, the Removing the Obstacles o»
Perfection ; yet I eafily forefaw there might be

of 'Perfection. 457
be/owe which would not be reduc'd with
in the Compafis of the foregoing Heads .-
For thefle therefore I referv'd this Place.
Thefie are Five.
§. 1. Some fieem to have entertain'd
fuch a Notion of Religion, as if Modera
tion here, were as neceffary as any where
elfe. They look upon Zjal as an Excefls
of Righteoufnefis ; and can be well enough
content to want Degrees of Glory, if they
can but fave their Souls. To which End
they can fee no Necelfity of Perfection.
Now I would befeech fiuch ferioufly to lay
to Heart, that Salvation and Damnation
are Things of no common Importance : And
therefore it highly concerns them not to
be miftaken in the Notion they form to
themfelves of Religion. For the Nature
of Things will not be altered by their Fan
cies ; nor will God be mocked or impofied
on. If we will deal fmcerely with our
fielves, as in this Cafe it certainly behoves
us to do, we muft frame our Idea of Re
ligion, not from the Opinions, the Man
ners or the Fafhions of the World ; but
from the Scriptures. And we muft not in
terpret thefle by our own Inclinations;
but we muft judge of the Duties they pre
scribe by thofie Deficriptions of them, by
thofie ^Properties and Effefts, which we
find

458 Of the Impediments
find there. We muft weigh the Defign
and End of Religion ; which is to pro
mote the Glory of God , and the Good
of Man, and to raife us above the World,
and the Body: And fee how our Plat
form or Model of Religion , fluits with
it. And if after we have done this, we
are not fully fatisfied in the true Bounds
and Limits which part Vice and Virtue, it
cannot but be fafieft for us to err on the
right hand. We ought always to remem
ber too, That the repeated Exhortations in
Scripture to Diligence, and that the moft
earneft and indefatigable ones, to Vigi
lance, to Fear and Trembling, to Patience,
to Stedfaftnefs, and fuch like, are utterly
inconfiftent with an eafiy, lazy, gentile
Religion. That the Life of Jefus is the fair-
eft and fulleft Comment on his Doctrine :
And, That we never are to follow the
Examples of a corrupt World, but of the
beft Men, and the beft Ages. This, this
one thing alone, will convince us, what
Endeavours, what Virtues are neceffary to
gain an incorruptible Crown. See with
whatEargernefs the Difciples of Jeflus pr effe d
towards the mark ! See with what Courage,
nay Joy too, they took up their Crofls and
followed Him ! How generous were their
J Alms ! So that the Riches ofl their Libera
lity 'were confipicuous in the very Depth of
their

Of Perfection. 459
their Poverty. What Plainnefis and Single-
nefis of Heart; what Grace and Warmth,
what Peace and Joy Shew'd it felf in their
Converfation ! what Modefty, what Hu
mility in their Garb, Deportment, and the
whole Train of Life ! How frequent, how
fervent, and how long too, were their
Prayers and Retirements ! In one word,
The Spirit and Genius of a Difciple of
Chrift difcover'd it felf in all they faid and
did: And the Virtues of their Lives did
as evidently distinguish a Chriftian from a
Jew, or Pagan, as their Faith. How lovely
was Religion then ! how full its Joy, how
Strong its Confidence ! Then did Chriftians
truly overcome the World : Then did they
live above the Body : Then was the Crofis
of Chrift more delightful, than the Eafe,
or Honour, the Pride, or Pleafiure, of a
finful Life: Then did they truly, through
the Spirit, wait for the Hope of Righte
oufnefis by Faith. Let us now compare
our Lives with theirs, and then fit down
content with poor and beggarly Attain
ments if we can. Let us put our Virtues
in the Scales againft theirs ; and, if we
have any Modefty, the Inequality will
put us out of Countenance : We fhall blufh
at our Vanity ; and fhall not have the
Confidence to exped the fame Crowns
the Same Kingdom with them. But as
too

469 Of the Impediments

too lax a Notion of Religion is apt to be
get too much Indifference and Unconcern-
ment; fo will it be faid, too exalted an one
is apt to beget Defipair : which is a Second^
and no lefs Obftacle of Perfection.
§. 2. Many there are, who forming
their Judgment upon the Slips and Defeas
of Good Men, and the Corruption of Hu
man Nature, conceive Perfection to be a
meer imaginary Notion. They believe
indeed, that, confidering how apt Man is
to fall Short of his Duty, 'tis very fit that
the Rule prefcrib'd him fhould be exaa ;
and that he Should be frequently preffed,
and exhorted to Perfection .- But that the
thing itfielfi is too difficult for Mortal Man
to attain in this Life. But to this Objecti
on I muft oppofe thefe few things which I
believe will be fufhcient to remove it,
1. The Beginning of Virtue is the moft
difficult part of it : The nearer we ap
proach to Perfection, the eafier, as well as
pleafanter, is Religion. And therefore,
whoever Startles at the Difficulties, which
lie in the-way to an exalted Virtue, has as
much reafon to be Startled at thofe which
will encounter him in his firft Entrance up
on Religion : And yet thefe muft be con
quered. 2. The avoiding the Difficul
ties of Religion, does but plunge us intq
worfe. We are neceffarily under this Di
lemma 2

rrrikupi

of Perfection. 461
lemma : If we will attain the Peace and
Tranquility of the Mind, we muft mor
tify and reduce the Appetites of the Bo
dy : If, on the other hand, we propofe to
gratify the Appetites of the Body, and en
joy the Pleafiure of Sin, we cannot do fo
without offering much Violence to the
Mind. And if this be fo ; if fuch be the
War and Oppofition between the Soul
and the Body, that there is no way to a
true .and well-fietled Peace and Pleafiure,
but by the Reduaion and Mortification of
the one, or the other ; then it will be eafy
to refolve what we are to do. For thofie
Appeals which Atheifts themfelves make
to Reafon, proclaim the Soul of Man to
be the Ruling and Nobler Part of him.
Befides, the Soul is the more vital, the more
tender and fenfible part of us: And confe-
quently,the Affliaion of ^fe,muft render us
far more miferable, than any Hardships or
Difficulties Virtue can impofe upon the
Body. 3 . Whatever be the Difficulties of Vir
tue - they will foon vanifh if we often call to
mind, That Peace and Joy are the Fruit of
Virtue ; but Shame and Remorfe of Sin :
That no Man ever yet repented of his re
fitting and conquering his Lufts; but no
Man ever yet did not repent of following
them ; unlefs he died as much a Brute as
he lived ; That Heaven is a cheap Pur-
chafe,

462 Of the Impediments.

chafe, whatever it cofts us ; but the Plea
fure of Sin a very dear one, how eafily
foever we come by it : And finally, That
we are not our own Mafters : There is a
God to whom we ftand accountable for
our Aaions : And confequently whether
we will, or will not, we muft either un
dergo the Hardfhip and Difcipline of Vir
tue, or the Eternal Plagues and Punifh
ments of Sin. Laftly, The Truth is, this
Opinion of the Impoffibility of Perfection,
has both been begot and cherifhed by thofe
wild Schemes of it, which have been drawn
by the hands of a flaming, indeed, but an
indifcreet Zeal. But I have here recom
mended to the World, no fantaflick, or
Enthufiaftick Perfection. I have advan
ced no Heights of Virtue, but what ma
ny do, I hope, at this day aaually feel
and experiment in themfelves : None, I
am fure, but what the Followers of the
bleffed Jeflus aaually attain'd and praais'd.
Be ye followers of us, faid the Apoftle, as
we are of Chrift. Their Lives were as bright
a Rule as their Doarine: And by their
own Aaions they demonstrated the Power
of the Faith they taught. They did not
like the Scribes and Pharifees, bind heavy
Burdens upon others, and not move them with
their finger ; they did not, like Plato and
AriftotUj magnify Temperance and Mode fty

Of Perfection. 463
Sty at the Tabernacles and Carnivals of
Princes ; nor commend the Pleafure of
Wifdom in the Gardens of Epicurus : But
they lived as they taught, unfpotted by the
Pleafiures, unbroken by the Troubles of
the World ; modeft, fierene, equal, and
Heavenly minded, in Honour or Diiho-
nour, Want or Abundance, Liberty or
Prifon, Life or Death. Let us then no
longer Object or Difpute, but with Faith and
Patience be Followers of thofe who have
inherited the Promifes : Being encompaffed
with a Cloud of Witneffes, let us lay afide
every Weight, and the Sin which doth fio ea
fily befiet us ; and let us run with patience the
race that is fiet befiore us, looking unto Jeflus,
the Author and Finifher ofl our Faith ; who
flor the Joy that was fet before him, endured
the Crofis, deflpifing the Sharne^ and is fet
down at the right band of the Throne of God.
For confider him that endured fluch Contra
diction ofl Sinners againfl himfelf; left ye
be wearied and faint in your Mind, Heb. 1 2.
1,2. I have done with thofe who endea
vour to floflten or flhun the Difficulties of Re
ligion, not to conquer them.
fs 7 There are others who will look
upon this fetting up the Doarine of Per
fection, as a Defign againft the Pleaflures
of Mankind. What, fays fuch a one,
Shall

464 Of the Impediments
Shall I let go my prefient Pleafures out of
my hands, to hunt after I know not what,
and I know not where? Shall I quit Plea
fures that are every where obvious, for
fiuch as have no Being, it may be; but in
Speculation ? Or at leaft, are never to be
enjoyed by any, but fome few rare and
happy Creatures, the Favourites of God
and Nature ? Pleajures that have Matter
and Subftance in them, for fuch as I can
no more grafip and relifh than I can Dreams
and Vifions? But to this I Anfiwer, This
pretty Talk is all but ftupid Ignorance and
grots Miftakes. For, 1. As to innocent
and virtuous Pleafure, no Man needs part
with it. I endeavour not to deprive Man
of this ; but to refine and purify it. And
he that prefers, either filly, or vicious Plea
flure before Religion, is wretchedly mifta-
ken. For, 2. Perflect Religion is full of
Pleaflure. Had we but once arrived at
true Purity of Heart,/ what could be fo
full of Pleaflure as the Bufinefis of Religi
on?, What can be more delightful than
bleffing and praifing God to a grate
ful Soul ; Allelujahs , to a Soul Snatch
ed from the brink of Deftruaion, into
the Bofiom of its - Mafter ? What can be
more Transporting than the melting Ten-
derneifesofa holy Contrition, made up,
like Mary Magdalen's, of Tears and Kiifes,
Sorrow

of Perfection* 465

Sorrow and Love, Humility and Glory,
Confufion and Confidence, Shame and
Joy ? What can be more tranfporting than
Love, the Love of a Chriftian, when he
is all Love, as God is Love ; when he defires
nothing in Heaven nor on Earth, but God ;
when all things are dung and drofis to him in
Compariflon ofl Jeflus ? 4. If the Pleafiures
of the World be more tranfporting than
thofe of Religion, 'tis becaufie our Faith is
weak, our Love imperfea, and our Life
unfteady. A conftant and exalted Pleafiure
is, I grant it, the Fruit of Perfection alone.
The peace and Joy of the Holy Ghofl
reigns no where, but where that Zjal and
Love, which is an Effea of the Fulnefs of
the Spirit, reigns too. I had once propo-
fed to have infifted on the Reafons of this
here; but this Labour is prevented, for
they are very obvious to any one, who
hath read the Chapter of Zjal with Seri-
oufhefs and Attention. Laftly, What is in-
finuated in the Objection, That the Plea
fures of the World are more numerous, or
obvious, than thofe of Religion, is altoge
ther a falfe and groundlefs Fancy. In eve
ry Place, and in every State, do the Plea
fures of Virtue wait upon the Perfect Man.
They depend not, like thofie of the Body,
on a thoufand things that are not in our
power, but only on God, and our pwn
F Hh In-

4.66 Of the Impediments
Integrity. But this part of the Qbjedion
I have, I think, for ever baffled, Sect. i.
Chap. 4. Thefe Obftacles of Perfection be
ing thus removed, and the Mind of Man
being fully convinced ofthe Happinefs that
refults from a State of Perfection, and of
his Obligation to furmount the Difficulties
which obftrua his way to it, there feems
to be nothing now left to difiappoint the
Succefs of this Difcourfe, but fomewhat
too much Fondnefs for 'the World, or
fomewhat too much Indulgence to the
Body ; which I am next, though but very
briefly, to confider.
§. 4. There is a Love of the World,
which though it be not either for the Mat
ter, or Degree of it, Criminal enough to
deftroy our Sincerity, and our Hopes of
Salvation ; yet is it ftrong enough to abate
our Vigour, hinder our Perfection, and be
reave us of many Degrees of Pleafure at
prefent, and Glory hereafter. The Indi
cations of this kind of Love of the World,
are too much concern for the Pomp and
Shew of Life ; too much Exaanefs in the
Modes and Cuftoms of it ; too quick a
Senfe of Honour and Reputation, Pre-emi
nence and Praife ; too much Hafte, and
too much Induftry to grow Rich, to add
Houfieto Houfie} Land to Land, and to cloath our

of Perfection . 467

our Selves with thick and heavy Clay ; too
brisk a Relifh ofthe Pleafures ofthe World ;
too great a Gaiety of Mind upon the Succef
fes; too much Dejection upon the Difafters
and Disappointments of it ; too much Care,
and too much Diligence ; an encumbring
and embroiling ones felf too far in worldly
Affairs ; too much Diverfion, too much
Eafie. Thefie, I fay, are the Symptoms of
a Mind tainted with a Love ofthe World,
though not fo far as to Sicknefs and Death.
However, it will be enough to check the
Vigour, and dilute the Relifh ofthe Mind.
Now the only way to overcome this De-
fea, and to captivate the Mind entirely
to the Love and Service of Religion and
Virtue, is to confider frequently and feri
oufly the Rewards of Perfection, the Plea
fure that will attend it in another Life.
Had the ToungMan in the Go//?e/ done this;
had he had as lively a Notion, and as true
an Eftimate of the Riches of Eternity, as
he had of Temporal ones, he would never
have gone away for rowfi id, when he was ad-
vified to have exchanged the Treafiures of
Earth for thofe of Heaven. Had the Sou!
of 'Martha been as much taken up with the
Thoughts of Eternity, as that of Mary,
fhe would have made the fiame Choice as Ihe
did. They who often think, how Soon the
Fafhion, the Pomp and Grandeur of this
H h 2 World

468 Of the Impediments

World paffes away, and how much better
their Heavenly Country is than their Earth
ly ; how much more lafting , and how
much more glorious the New Jeruflalem,
that City that has foundations, whofe builder
and maker is God, than this City of ours,
which may be overthrown in a moment j
will neither weep, nor rejoyce, with too
much Paffion ; neither buy, nor poffefs,
with too much Application of Mind. In
one word, he that fo often and devoutly
thinks of that day, wherein Chrift, who is
our life, fhall appear, and we alflo appear with
him in glory, that he comes to love and long
for it ; fuch an one will have no great Tafte
of the Honours, or the Pleafures, or the
Interefts of Life ; nor will he be flothful
or remifis, but flervent in Spirit, flerving
the Lord: Whatever Degrees of Affeaion
he had for any thing of that nature, they
Will all vanifh ; he will have no Emulati
on, but for good Works ; no Ambition,
but for Glory ; I mean, that which is Eter
nal. In the purfuit of this will he lay out
the Strength and Vigour of his Mind, for
this he will retrench his Profit, for this he
will deny his Pleafiure, for this he Will be
content to be Obfcure, Mean, and Labo
rious ; for if the World be onCe crucified
to him, he will the mote eafily bear the be
ing crucified to it, §. 5. After

of Perfection.

§. 5. After all, there is an Infirmity in
the Flefh, againft which if we do not
guard our felves, if we do not Struggle
heartily, we Shall mifcarry. The Spirit is
willing, faid our Saviour, but the Flefh is
weak. Without much Care, and much
Watchfulnefis, the Vigour of our Minds
will berelax'd; the Exultation of our Spi
rits will flag and droop ; and we Shall foon
lofie the Relifh there is in Religion. The
moft effeaual Remedies againft this Frailty
and Ficklenefs of our Nature, are two.
Firft, Godly Fear; and this, the Purity
and Prefience of God, the Strianefs and
the Impartiality of a Judgment to come,
the Lots of an Eternal Crown, the Ter
rors of Eternal Punifhment, the Number
and Strength of Temptations, the deplo
rable Falls ofthe greateft Saints, and the
Confcienceofourown Weaknefis, will not
fail to work in us. Let Us then, not only
begin, but alfo perfeB Holinefs in the fiear of
God. Bhjfied is he that fieareth always. Se
condly, The Stedfaftnefs of Hope; of Hope
that waits and longs for the Coming of
our Lord. This will invite us often to take
a View of Canaan; this will fill the Mind
often with the Beauties and the Glories
of Eternity ; this will often call to our
Thoughts, the Security, the Reft, the
Tran-

470 Of the Impediments
m. i '
Tranfiports of another World, the Love of
God and of Jefus, incorruptible Crowns,
the Hallelujahs of Angels, the Shouts of
Viaory, the Fruit of the Tree of Life,
the Streams that water the Paradife of God.
And every fuch Objea will chide us out of
our Weaknefis and Cowardife; every fuch
Thought will upbraid us out of our Lazi-
nefis and Negligence; we fhall hear always
founding in our Ears the Words of Jefus
to his Difciples, What, can ye not watch
with me one hour, and yet do you expea to
reign with me for ever ? Or thofe to the
Church of Laodicea, To him that over cometh
will I grant to fit with me upon my Throne ;
as I have overcome, and am fate down with my
Father on his Throne. '•¦{.¦'
And now, Reader, if you find I have
done you any Service, if you think your
felf under any Obligation to we, the Re-
turn I beg from you is, that you will firft
offer Praifie and Thanks unto God ; and
next, whenever you are in the Vigour of
the Spirit, in the Ardors of Faith and
Love, before God in Prayer, put up thefe,
or the like Petitions for me, which I now
offer up for my felf.

0 my

of Perfection. 47 1
OMy God, and my Father, increafe the
Kjiowledge ofi thy Word, and the Grace
ofi thy Spirit in me. Enable me to perfect Ho
linefs in thy Fear, and to hold flafl theftedfafl-
nefls ofl my Hope unto the End. Pardon all the
Sins and Errors ofi my Lifie ; and accept ofi my
imperfect Services through Jefus Chrift. And
becaufle, though aflter off we can do, we are un
profitable Servants, thy Infinite Bounty will yet
certainly recompence our fincere Endeavours to
promote thy Glory ; let me find my Reward firom
tbee ; or rather do thou thy fielfi vouchfiafie to be
my Reward. I fhould have ever thought my
fielfi unworthy to have put jip this Petition to
thee, 0 thou glorious and incomprehenfible Ma
jefty, had not thine own Goodnefs, thine own
Spirit kindled this Ambition in me. Behold !
what manner of Love is this, that we fhould be
called the Sons of GOD ! thefe are the Words
ofl thy Servant St. John : And now therefore
my Soul can never be at reft, till I awake at
the laft Day aflter thy Likenefls ; I can never be
fatisfied till I behold thy Glory : Which vouch
fiafie me, I befieech thee, by thy Mercy and thy
Faiihfiulnefis ; by the Sufferings and Intercef
fion of thy Dearly Beloved Son.

FINIS,

Several Books Publifhed by Dr. Lucas, Vi
car of St. Stephen's Coleman-ftreet , and
Sold by Sam. Smith, and Benj. Watford,
at the Princes Arms in St. Paufs Church-
Tard.
PRatlicd Chrifianity : Or an Account of the
Holinefs which the Gofpel Enjoins, with
the Motives to it, &c Fourth Edetion. 1693'.
An Enquiry after Happinefis, in feveral Parts,
Vol. I. The Third Edition Corrected and Enlarge
sd. 1 704.
Human Life: Or a Second Part of the En
quiry after Happinefs. Third Edition. 1704-
Religious PerfeEiion : Or a third Part of the
Enquiry after Happinefs. Third Edition. 1704,,
The Duty of Apprentices and Servants, with
fome Prayers and . Dire dions for the worthy
Receiving the Holy Sacrament. Price One Shil
ling Six Pence.
The Plain Man's Guide to Heaven ; Contain
ing, ifi. His Duty towards God. idly. Towards
his Neighbour ; with proper Prayers, Media
tions, and .Ejaculations, defigned chiefly for the
Coutreyman, Tradesman, Labourers, Or. The
Third Edition. 1703. Price One Shilling.
Chriftian Thoughts for every day of the
Month, 120. Price One Shilling.
Several Sermons Preached before the Queen
Lord-Miyor, Affiles, &c. In z Vol. 8w.

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