SECTION 2:

OF THE SEVERAL PARTS OF PERFECTION: ILLUMINA­TION, LIBERTY, AND ZEAL.

ILLUMINATION is the perfection of the understanding, liberty of the will, and zeal of the affections. I am now to treat of these three things, as so many essential parts of religious perfection. To these three, I add Humility; for this must begin and complete religious perfection; it must accompany the Christian in every stage of his spiritual progress; it must crown all his actions, and add beauty and excellence, grace and lustre, to all his other virtues.

CHAPTER 1:

Of Illumination. 1. The distinguishing Characters of illuminating Truths. 2. The Nature of illuminating Knowledge.

            THE Scripture describes the state of illumination very plainly to us, calling it sometimes wisdom, sometimes knowledge and understanding. Next, it acquaints us with the design and end of it: namely," to convert us from the power of SATAN to the service of 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 wise unto salvation." Nay, it proceeds further, and points out to us particularly the truths, in the knowledge of which illumination consists. Thus the Old Testament reckons wisdom to be, sometimes the know­ledge of GOD, sometimes the knowledge of the law; and all the descriptions in the Old Testament may be summed up into that one: " Behold, the fear of the LORD, that is wisdom, and to depart from evil is understanding." (Job 28: 28.)            The New Testament tells us," This is life eternal, to know thee the only true GOD, and JESUS CHRIST, whom thou hast sent;" that "CHRIST is the way, the truth, and the life;" that" in him are hid all the treasures of wisdom and knowledge;" that true under­standing consists in "knowing the will of GOD, which will is, our sanctification." And when ST. PAUL understands by wisdom, (as sometimes he does,) the penetrating into the spirit and mystery, the depths and recesses of the Old Testament, and discovering the great design of man's re­demption, carried on through all the ages of the world, and through a wise variety of dispensations, this alters not the notion of illumination; for this does not point out to us any new or different truths, but only regards one pecu­liar way of explaining and confirming the great Christian doctrines.

            To conclude: we may easily know what sort of know­ledge the SPIRIT of GOD recommends to us above all other, from those petitions which ST. PAUL puts up for the Ephesians and Colossians. For the former he prays thus: " That the GOD of our LORD JESUS CHRIST, the Father of glory, may give unto you the SPIRIT of wisdom and revelation in the knowledge of him; the eyes of your understanding "being enlightened, that ye might know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the ex­ceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in CHRIST, when "he raised him from the dead, and set him at his own right hand in the heavenly places," &c. (Eph.i. 17-20.) For the latter thus: "That ye might be filled with the knowledge of his will, in all wis­dom and spiritual understanding; that ye might walk worthy of the LORD unto all pleasing, being fruitful in every good work, and increasing in the knowledge of GOD." (Col. 1: 9, 10.)

            If from these, and the like texts, we form a general idea of illumination, it will be this: Illumination is a state of knowledge, relinquishing those errors which pervert our affections, and undermine the authority of reason; and in embracing those truths which purify the one, and restore and establish the other. I proceed to a fuller discovery  of it.

Illumination then being a state of knowledge, and the object of this knowledge being truth, in order to farm a just notion of illumination, it will be necessary to inquire" into two things:-

            First, What kind of truths, and, Secondly, What kind of knowledge of these truths, constitute illumination.

            First, Of the truths which illuminate. We have many noble characters in the Old Testament and the New, which distinguish these from truths of an inferior nature; all which are, I think, comprised by SOLOMON in few words: " My son, eat thou honey, because it is good, and the honey-comb, which is sweet to thy taste; so shall the knowledge of wisdom be unto thy soul, when thou hast found it; then there shall be a reward, and thy expecta­tion shall not be cut off." (Prov. 24: 13, 14.) SOLO­MON here, as is usual with inspired writers, compares spiritual with corporeal things, or illustrates the one by the other. He tells us, that what honey is to the body, that wisdom is to the soul; and recommending the former from two properties, its ministering to health and pleasure, he recommends the latter from advantages, which bear indeed some resemblance, but are as much superior to these, as the soul is to the body. "My son, eat thou honey, because it is good;" 1: e., because it both cleanses and purges ail noxious humors, and nourishes and strengthens the body." And the honey-comb, because it is sweet to the taste;" which is the second excellence of this food, namely, its pleasantness; and properly urged to invite the eater. Then proceeding, he adds," So shall the knowledge of wisdom be to thy soul, when thou hast found it;" 1: e., it shall 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 wisdom, yet he does not think fit for that reason to omit one of the greatest excellencies of wisdom; and therefore he adds," Then there shall be a reward, and thy expecta­tion shall not be cut off." Wisdom does not only perfect and entertain our minds, but also brings to those rewards, for the enjoyment of which it prepares us. Here then we have from SOLOMON the true properties of true wisdom; by these we may pronounce safely of all the different kinds of knowledge, distinguishing the precious from the vile, and fixing the true estimate of each. If there be any sort of truths, whose knowledge does not promote, but obstruct these great ends; these we are to despise, to shun, and hate. If there be any knowledge that does neither oppose, nor yet contribute to these ends, unless very remotely; for this we may have some, but no very great regard. But whatever knowledge that be which is attended by those fi-uits, this is that which we are" to search for as for hid treasure;" this is that which, when we have found it, we are to value above the gold of Ophir, the topaz, and the carbuncle, and all precious stones." The distinguishing characters, then, of illuminating truths are four:-1. They purify us. 2. They nourish and strengthen us. 3. They delight us. 4. They lead us to a glorious reward,

            1. They purify us. This is a property which the royal Psalmist frequently attributes to the word of Ge»0- And the New Testament frequently ascribes to faith and hope, that they purify the heart. And this sure-is tie first thing necessary to the perfecting the soul of man. It is with tfae soul as with the body; it must be first cleansed fromhurtful humors, before it can be fed and nourished; purged of its errors and vices, ere it can be enriched with divine virtues, and attain that liberty and strength, wherein consists the true excellence of the mind of man.

            The first step towards the perfection of virtue, is the relinquishing vice; for we must cease to do evil, ere we can learn to do good; and the first step towards the per­fection of wisdom, is the dispelling those errors which deceive the mind, and pervert the life. What these were in the Jew and Gentile, and what they are at this day in us, it is easy to discern. The mind of man, as far as I can observe, is naturally prone to religious worship; not only the consideration of the wonderful mechanism of the world, and of events, strange, sudden, and unaccountable; but also the conscience of his own impotence inclining him to the belief, and prompting him to seek the patronage of an invisible, all-sufficient Power. In the next place, the mind of man is ever prone to propose to him some great, some sovereign good, in which he may acquiesce, and by which he may secure himself against the indigence and poverty of his nature, and the changes, revolutions, and miseries, to which this mortal state is exposed.

            These are two things of that importance, that no man can err in them, but the error must prove fatal to his repose. He that sets up to himself for his ultimate end, an empty and uncertain good, instead of a solid and eternal one, must needs be as miserably deluded and dis­appointed, as he must who sets up to himself a false god instead of the true; or goes about to recommend himself to the true, by a false and superstitious worship. Now in these points the Jew and Gentile were miserably, though not equally mistaken. The Gentile worshipped devils instead of GOD; their mysteries were either sensual or cruel; their religion did oftener encourage sin than virtue; and as to their sovereign good, their hearts were set upon this world, upon the pomp and pleasure, upon the ease and honor of it; and they had either none, or very dark and imperfect prospects beyond the grave; all beyond it was an unknown region, full of fables and idle phantoms. The Jews, though they enjoyed the oracles of GOD, and generally preserved the worship of one true and living GOD, yet were not free from very deplorable errors relating to these points. They seemed to have turned the true GOD into an idol, and to have entertained some notions of him very repugnant to his nature. They looked^ upon him as the GOD of the Jews, not of the Gentiles; as a re­specter of persons: as fond and partial to their nation; and as delighted with a religion, made up of numerous ptes and ceremonies, and external observances. And'this could not but have a very sad influence upon their reli­gion; the holiness which is truly acceptable to GOD being neglected, and Sadducism or Pharisaism, 1: c., sensuality or dead form, introduced in the room of it. And as to their ultimate end or supreme good, the Sadducees denied the resurrection, angels, and spirits; and therefore it is not to be expected they should entertain any design above the pleasure of the body. And though the Pharisees acknowledged angels and a resurrection, yet can we not discern that they had a real value for any thing besides the honor, power, and wealth of this world. And no wonder, since they could, upon their principles, satisfy themselves in a religion which had nothing of internal purity in it. So that upon the whole, the Jew and the Gentile were alike wicked; only the wickedness of the Jews had this aggravation in it, above that of the Gentiles, That they enjoyed the oracles of GOD, and the favor of a peculiar covenant.

            This being the state of darkness which lay upon the face of the Jewish and Gentile world, our LORD, who was to be" a light to lighten the Gentiles, and the glory of his people Israel," advanced and established in the world that doctrine, which directly tends to dispel these errors, and rescue mankind from the misery that attends them. For all that the Gospel contains may be reduced to these three heads:- (1.) The assertion of one only true GOD, with a bright and full revelation of his divine attributes and perfec­tion.

            (2.) An account of the will of God, or the worship he delights in, which is a spiritual one, together with suitable means and motives; in which last is contained a full de­claration of man's supreme happiness.

            (3.) Th§ revelation of" one Mediator between GOD and men, the Man CHRIST JESUS; through whom we have access with boldness to the throne of grace; through whom we have obtained from the FATHER, grace and pardon and adoption;" and through whom, lastly, all our oblations and performances are acceptable to him.

            The design of this glorious manifestation was, to open men's eyes," to turn them from darkness to light, and from the power of SATAN to the living GQD; that they might obtain remission of sins, and an inheritance" of glory. These, then, are the truths which illuminated the Gentile and the Jewish world; and these are the truths which must illuminate us at this day. These dispel all errors that lead us to vice or misery; these point out our supreme felicity, and the direct way to it; these open and enlarge the eye of the soul, enable it to distinguish and judge with an unerring exactness between good and evil, between substantial and superficial, temporal and eternal good. And I wish from my soul, whatever light wepretend to at this day, we were well grounded in these truths.

            I doubt, notwithstanding our belief of one Go0 and one Mediator, and notwithstanding we are assured that" GOD, who is a spirit, must be worshipped in spirit and in truth;" and notwithstanding our pretending to believe a life to come; I say I doubt, that notwithstanding these things, we generally err in two main points: namely, in the notion we ought to have of religion, and the value we are to set upon the world and the body. For who that reflects upon the pomp and pride of life, upon the ease, the softness, and the luxury of it, upon the frothi-ness, the vanity, and impertinence, to say no worse, of conversation, will not conclude, that either we have renounced our religion, or formed to ourselves too com­plaisant a notion of it? For is this the imitation of JESUS? Is this to walk as he walked in the world? Can this be the deportment of men to whom the world and the body are crucified? Can such a life as this is, flow from those divine fountains, faith, hope, and love? Who, again, can reflect upon the passion we discover for supe­riority and precedence, our thirst of power, our desire of wealth, and not conclude that we have mistaken our end; that we set a wrong value upon things; and that, whatever we talk of eternity, we look upon this present world as our most valuable good? For can such a tender concern for, such an eager pursuit after, temporal things, flow from, nay, consist with, purity of heart, poverty of spirit, and the love of GOD?

            Whoever will be perfect, must carefully avoid both these errors. He must never think that religion can sub­sist without the strength and vigor of our affections; or that the bent and vigor of our souls can be pointed towards GOD, and yet our deportment and conversation be earthly, sensual, and vain, conformed even to the pagan pride, and show of life. Next, he must never cherish in himself the love of this world; he must never look upon himself other than a stranger and pilgrim in it; he must never be fond of the pleasure of it; he must never form vain designs and projects about it; nor look upon the best things in it as ingredients of our happiness, but only as instruments of virtue, or short repasts in our journey. And because all our mistakes about the nature and per­fection of religion, and the value of temporal things, generally arise from that peculiar sin to which our consti­tution betrays us; therefore the knowledge of ourselves, an intimate acquaintance with all our natural propensions, is no inconsiderable part of illumination. For we shall never address ourselves heartily to the cure of a disease which we know nothing of, or to the rectifying any in­clination, until we are thoroughly convinced that it is irregular and dangerous.

            2. The second character of illuminating truths is, that they are such as feed and nourish, strengthen and improve, the mind of man. Bodily strength enables us to baffle and repel injuries, to bear toil and travail, to perform difficult works with speed and ease; and finally, it pro­longs life to a further date, than weak and crazy consti­tutions c%n arrive at. And of all these we find some resemblances in spiritual strength; but as much more perfect and excellent, as the spirit is above the body.

            Those truths, then, are illuminating, which enable us to vanquish temptations, to endure with constancy the toils and hardships of our Christian warfare, to discharge the duties of our station with zeal and vigor; and which, lastly, render us firm, steady, and immortal. And these are the glorious effects which are attributed to the truths of GOD. Hence it is, that the word of GOD is said to quicken and strengthen; that man is said to" live, not by bread only, but by every word that proceedeth out of the mouth of GOD; " to teach us, that there is nothing steady and unalterable, nothing durable, nothing eternal, but GOD, divine truths, and those that are formed and molded by them.

            There are truths which are merely barren and inactive, which amuse 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:" wisdom and virtue, life and honor, the favor of GOD and man, attend them wherever they dwell. And these are the truths which illuminate. Truths that are active and fruit­ful; that make us wise and good, perfect and happy; such as have a strong influence upon us; such as give a new day to the understanding, and new strength and liberty to the will; such as raise and exalt our affections, and render the whole man more rational, more steady, more constant, more uniform. These are the truths which make men great and modest in prosperity, erect and cou­rageous in adversity; always content with this world, yet always full of the hopes of a better; serene, calm, and well assured in the present state of their souls, and yet thirsting after the consummation of righteousness in the world to come.

            Now the truths that effect this, are all reducible to those which I have mentioned under the former head j for in those we find all that is necessary t6 raise and support true magnanimity, to enlarge and free the mind, and to add strength and courage to it. For what can more cer­tainly promote all this than immortality and glory? What can be a surer foundation for the hope of both to rest on, than the favor of GOD himself? And what can more effectually reconcile and ingratiate us with GOD, than the mediation of his dearly beloved SON?

            3. The third character of illuminating truths is, that they are pleasant and agreeable to the soul. Hence it is that the Royal Psalmist pronounces" the word of GOD, sweeter than the honey and the honeycomb;" that he ascribes to it delight and joy; for he tells us, that" it rejoices the heart," that" it enlightens the eyes." And accordingly we find the true servants of GOD, not only continually blessing and praising GOD in the temple, but magnifying him by psalms and hymns in their prisons, and rejoicing in the midst of tribulation. But when I reckon pleasure and delight amongst the fruits of illumi­nation, I must add, that there is a vast difference between the fits and flashes of mirth, and the serenity of a fixed and habitual delight. And when I say, illumination con­sists in the knowledge of pleasant and agreeable truths, I mean it of rational pleasure, an habitual tranquility of mind. And then the matter is beyond question.

            Whatever truths contribute to promote this, the study and contemplation of them must be our true wisdom. Joy, when it is solid and rational, does enlarge and exalt the mind of man; it renders us more thankful to GOD, more kind and courtepus to man. It is an excellent pre­paration to invite more plentiful influxes of the SPIRIT of God. Hence did ELIJAH call for a musical instrument when he desired to prophesy; and we find the company of Prophets rejoicing with hymns, music, and dances; all outward testimonies of the inward transports and ravish­ments of their minds. And as I am persuaded that that which distinguishes a godly sorrow from a worldly one,- repentance and contrition from the agonies of despair,-is the peace and tranquility which attend it; so am I per­suaded, that GOD does press and invite us to mourning and sorrow for sin, for this reason, not excluding others: Because it leads to peace and joy; a soft and tender sor­row^ dissipating the fears and distresses of guilt, as mild and fruitful showers lay storms. In a word, there is no such powerful antidote against sin, nor spur to holy in­dustry, as holy pleasure, pious joy, or spiritual peace and tranquility. The study, then, of such truths, is true wisdom.

            4. The last property of those truths, in the knowledge of which illumination consists, is, that they lead us to an eternal reward.  No knowledge of arts or sciences can pretend to an eternal reward. A short pleasure, and a transient interest, are all that this sort of knowledge can bestow; and very often, instead of pleasure and profit, it requites its dis­ciples with pain and trouble. The Gospel only contains those truths which confer life and immortality on those that believe and obey them. It is the Gospel alone that teaches us how we are to gain the love and favor of GOD; and it is GOD alone who rules and governs the visible and invisible world. He therefore alone is to be feared, and he alone is to be loved. cfFear not them," says our SAVIOR,"which kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both body and soul in hell." (Matt. 10: 28.) And ST. JOHN gives the same precept concerning the world: " Love not the world, nor the things of the world;" and backs it by the same reason: *' For the world passeth away, and the lust there­of; but he that does the will of GOD abideth for ever." That is, the world can at best but gratify for a moment the appetites of the body, or the desires of a sensitive fancy; therefore love it not; but love the Father, who after the dissolution of the vital union betwixt soul and body, is able to confer life and happiness on both to all eternity.

            Thus I have considered the characters of illuminating truths. And the whole of what I have said amounts- to these two things,

            1. There are truths of very different kinds: truths that are of no use; such are those which are either trifling or merely notional, and have no influence on life: truths that are of ill use; such are those of which consist the arts of sensuality, avarice, vanity, and ambition: these are to be detested, the former to be contemned by all that seek after true wisdom. Again, there are truths of an inferior use; such as concern our fortunes, our relations, our bodies; and these may be allowed their proper place, and a rea­sonable value. But the truths which concern the peace and pleasure, strength and liberty of our souls; which lead us to the favor of GOD, and the grace of his SPIRIT; the truths, in a word, which secure our temporal and eternal happiness; these are illuminating truths, these have a transcendent worth, and inestimable usefulness, and con­sequently, can never be too dear to us.

            2. Since the great characters of illuminating truths exactly fit the Gospel of JESUS, it is plain, that this is that system of knowledge, which we are to study day and night; this is divine Philosophy, whose principles and laws we must incessantly revolve. How wisely then did ST. PAUL re­solve," to know nothing but CHRIST JESUS, and him crucified!" For" He is the way, the truth, and the life;" and we in him are hid all the treasures of wisdom and knowledge."

            But after all, as there is a form of godliness, so there is a form of knowledge, without the power of it. The know­ledge of the same truths in different persons, may be very different, as meeting with a different reception. In some they may only float superficially; in others they may pene­trate deeper: and the degrees of their influence will be certainly proportioned to the different manner of their reception. For this reason it will be necessary to the right understanding of a state of illumination, to discourse,

            Secondly, Of the nature of the knowledge we must have of the former truths; to show, what kind of assent we must pay them, and what kind of consideration we must employ about them. As I have therefore laid down the properties of those truths, so will I now lay down the properties of that knowledge of them, which is essential to illumination,

            1. Illuminating knowledge must be deeply rooted. This oar SAVIOR has taught us in that parable, wherein he has observed to us, that the seed which had not depth of earth, as it soon sprang up, so it soon withered and died away. We often know (or pretend to do so) the rudiments of our religion, without the grounds and foundation of it. We embrace conclusions, without examining the principles from whence they flow; and, contrary to the advice of the Apostle, we are unable to give a reason to any that asks us of the faith and the hope that are in us. And then ours is not properly knowledge, but opinion: it is not faith, but credulity: it is not a firm persuasion, but an easy customary assent. And this is overthrown by «very temptation; defaced by every suggestion or profane objection.

            2. This knowledge must not be obscure and confused, but distinct and clear. Where the images of things are slight, faint, and vanishing, they move men but weakly, and affect them but coldly; especially in such matters as are not subject to our senses. And this I persuade myself is one chief reason why those glorious and wonderful objects, a judgment to come, heaven, and hell, strike us so feebly, and operate so little. We have generally no lively and clear conception of them: it being otherwise impos­sible, that things in their own nature dreadful and amaz­ing, should excite in us no fear; or that things in their own nature infinitely amiable, should enkindle in us no passion, no desire.

            3. This knowledge must not lie in the understanding, crude, and undigested; but it must be throughly con­cocted, and turned into nourishment, blood, and' spirits. We must know the true value and use of every principle, of every truth; and be able readily to apply them. For what does it signify how important truths are in themselves, if they are not so to me? What does it avail that they are impregnated with life and power, if I feel not any such influence? Of what use is the knowledge of Gospel promises to me, if I reap no comfort from them? Or the knowledge of Gospel threats, if they are unable to curb and restrain my passions? We must then follow the advice of SOLOMON, and never quit the search and meditation of truth, till we grow intimate and familiar with it; and so have it always ready for a guide and guard, for our support and strength, and for our delight and pleasure. We must" bind it about our heart," as he speaks," and tie it as an ornament about our neck. Then when we go forth it shall lead us, when we sleep it shall keep us, and when we awake it shall talk with us: for the commandment is a lamp, and the law is light, and reproofs of instruction are the way of life." (Prov. 6: 21-23.) In a word, nothing can render the most important truths powerful and opera* live in us, but such a digestion of them by serious and devout meditation, as may in a manner incorporate them with us.

            To wind up all. There are several kinds of knowledge of the same truths: there is a knowledge which serves us only as Pisgah's top did MOSES, to show us Canaan, but not to bring us into it. There is, again, a knowledge which serves us only as the talent did the wicked servants; not to procure rewards, but punishments. And finally, there is a knowledge, which, like the talent in the hand of the faith­ful and good steward, enriches us first, and recommends afterwards to higher trust and dignities; which improves and perfects our nature first, and then puts us into pos­session of such blessings, as only nature thus improved and perfected is capable of. And this knowledge must not be a slight, superficial, and undigested one; it must not be a confused and obscure, a weak and imperfect This is not the knowledge that will bring forth one, those excellent fruits, which we have reason to expect from true illumination. But it must be a knowledge that has all the quite contrary characters; even such as I have before described.

CHAPTER 2:

Of the Fruits of Illumination.

            HAVING dispatched the notion of illumination in the foregoing Chapter, and showed both what truths, and what sort of knowledge of them is requisite to it, I am next to treat, 1. Of the Fruits, and, 2. Of the Attain­ment, of it.

            Subsect. 1. As to the fruits of illumination, I have the less need to insist upon them, because whatever can be said on this head, has been in a manner anticipated. All the characters of illuminating truths, and illuminating knowledge, being such as sufficiently declare the blessed effects of true illumination. I will therefore be very short on this head, and only just mention two advantages of illumination. As the use of light is especially twofold,- to delight and guide us; so do we reap two benefits from illumination.

            1. The first and most immediate one is, that it sets the whole man and the whole life right; that it fixes our affections on their proper object, and directs all our actions to their true end. It is always alluring and inviting us to our sovereign good, and deterring us from sin and death. It alarms, disquiets, disturbs, and persecutes us, as often as we wander from the paths of life. In one word, the great work of illumination is, to be always representing the beauties and glory of virtue; and remonstrating the evils and dishonors, the deformities and dangers of vice. So that a man will never be at rest, who has this light within him, until it be either extinguished or obeyed.

            2. This light within us, if it be followed, if it be not quenched and extinguished by wilful sin, or unpardonable remissness; if, in a word, its influence be not interrupted; disperses all our fears as well as errors, creates an un­speakable tranquility in the soul, spreads over us a calm and glorious sky, and makes every thing in us and about us look gay, and verdant, and beautiful. Deliverance from a state of bondage and wrath, the peace of GOD, the love of JESUS, the fellowship of the HOLY GHOST, the immor­tality of the, soul, the resurrection of the body, the per­fection and blessedness of eternity! Good GOD! what ravishing themes are these for the thoughts of an enlight­ened soul to dwell upon! Blessed and happy is he who enjoys this pleasure upon earth. And that we may, I am now to discourse,-

            Subsect. 2. Of the attainment of illumination. Now whatever advice can relate to this, may be reduced under two heads: 1. What qualifications render man capable of illumination. 2. What it is that one duly qualified is to do in pursuit of it.

            1. To begin with the Qualifications requisite to illu­mination.

I observe, (1.) That illumination depends not upon a man's outward fortune. There are indeed several sorts of knowledge which we can never arrive at without much leisure, and much expense: and in order to support the one, and enjoy the other, it is requisite that we be masters of a good fortune. Illumination consists not in arts and sciences which relate to the body, and minister to a tem­poral life; but in those divine truths which purify the soul, and minister to an eternal one: not in notional improve­ments of the mind, but in spiritual and vital ones; and therefore, the husbandman and the artist, the mechanic and the trader, are as capable of this sort of wisdom, as the man of office, money, or quality. There needs no wealth to render one" the child of light and of the day." There is the book of nature, the book of revelation; both the books of GOD, both writ throughout with glorious illumin­ating truths: these lie wide open to every honest Christian. The being and nature of GOD, the mediation of JESUS, and a judgment to come, the nature and necessity of holi­ness, are fully revealed, and unanswerably proved.

            And though every honest man may not be able to discover all the arguments on which they stand, yet may he discover enough. And what is more, he may have an inward, vital, sensible proof of them; he may feel the power, the charms of holiness; experience its congruity to the human soul, and observe a thousand demonstrations of its service-ableness to the honor of GOD, and the good of mankind: he may have a full and convictive sense of the manifesta­tion of the divine perfections in the great work of our redemption; and the excellent tendency of it may be so palpable to him, as to leave no room for doubts or scruples. But besides all this, there is a voice within, there is a divine teacher and instructor, which will ever abide with him, and lead him into all necessary truths: all which is implied in those words of our LORD: "If any man will do his will, he shall know of the doctrine whether it be of GOD."

            (2.) Extraordinary natural parts, such as sagacity or acuteness of judgment, strength of memory, liveliness of imagination, are not necessary to illumination." Such is the beauty of holiness, that it requires rather purity of heart, than quickness of apprehension, to render us ena­mored of it. And the same thing may be said of the power and energy of all Gospel 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 reflections to make here, which may not be unuseful: for though acute-ness and retention, by which I mean quickness in dis­cerning, and firmness in preserving truth, be commonly accounted natural parts, and generally are so; yet, I think, where the one or the other are most defective, they may be much helped, and wonderfully improved. To which end

            1. That those defects of understanding or memory, which some are wont to accuse themselves of in spiritual things, are with more justice to be imputed to want of concern and affection for such things, than to any inca­pacity of nature. We easily understand, and easily re­member, what we desire and love: and wherever we follow the impulse of strong inclinations, we seldom fail of ex­celling. Let us therefore take care that our hearts be set upon the things of GOD, and we shall soon see that our judgment will no more fail us here, than in those worldly interests and pleasures.

            2. As to memory; it depends very much upon the perspicuity, regularity, and order, of our notions. Many complain of want of memory, when the defect is in their judgment: and others, while they grasp at all, retain nothing. In order then to relieve this infirmity of memory, it were an excellent way to confine our search and medita­tion to a few objects, and to have these clearly and method­ically handled.

            3. It is with the understanding, as with the eye of the body: one sees further off, and in a fainter light; but another sees as well with regard to all the uses of life, who yet requires that the object should be nearer, and the light better. Men of slow capacities must not be daring or pre­cipitate in passing their sentence, and forming their notions: they must examine whether the matters they inquire after be not too remote and obscure; whether the object may be brought nearer, and placed in a better light; or whether they may be furnished with telescopes or microscopes fit for them: if not, they must quit the search of such truths, as improper and unnecessary for them; by which means, they will, at least, avoid being deceived or perplexed; which is no small advantage. To be enriched with a kind of universal knowledge, is a great thing; but too great for most men. Next to this is, to be endued with a know­ledge of necessary and important truths; and to be freed from errors and perplexity in matters of any moment: and methinks it were no great excess of modesty or humility, for man to be content with this.

            4. There is no great need of acquired learning in order to true illumination. Our SAVIOUR did not exact of his disciples, as a necessary preparation for his doctrine, the knowledge of tongues, the history of times or nature,, logic, metaphysics, mathematics, or the like. These indeed may be serviceable to many excellent ends: they are ne­cessary instruments of, or introductions to, several employ­ments. But as to perfection and happiness, to these they never can be indispensably necessary. A man may be ex­cellently, habitually good, without more languages than, one: he may be fully persuaded of those great truths that will render him master of his passions, and independent of the world; that will render him easy and useful in this life, and glorious in another, though he be no logician, or metaphysician. Yet would I not all this while be sup­posed to exclude the use of true reason and solid judgment. Though the meanest capacity may attain to its proper per­fection; that is, such a measure of knowledge as may make the man wise and happy; yet the more capacious any man's soul is, and the more enlarged his knowledge, the more perfect and happy he is.

            5. The qualifications previously necessary to illumin­ations, are, two or three moral ones, implied in that infant temper our SAVIOR required in those who would be his disciples. These are, humility, impartiality, and a thirst or love of truth.

            [1.] Humility. He that will be taught of GOD, must not be proud or confident in himself: he must not over­rate his own parts and capacity; nor lean too stiffly to his own understanding: he must firmly believe, that illumin­ation is the work of GOD, and on Him he must depend: he must confess the weakness of his own faculties, the natural poverty and indigence of his understanding; and so look up to GOD, who la the fountain of wisdom; and giveth" grace to the humble, but resisteth the proud."

            [2.] Impartiality: sincerity, or a certain purity or inno­cence of judgment, if I may speak so. That the under­standing may be capable of divine light, it must not be biassed by corrupt inclinations. Some, to prove their im­partiality or freedom of judgment, abandon themselves to scepticism, and endless disputation and contradiction. But I cannot think it necessary to our impartiality, to deny the evidence of our senses; to oppose the universal reason of mankind; and to shake off all reverence for the integrity of man, and the veracity of GOD. No; this savors too much either of ostentation, or of a raw and unexperienced affection. He secures his freedom suffi­ciently, who guards his reason against the force of ground­less prepossessions, and senseless, modes and customs; against the lusts of the body, and the prejudices of parties; who keeps a strict eye upon the motions and tendencies of his inferior nature; who considers, that there are revolu­tions of philosophy and opinions, as well as of states and kingdoms; and judges well of times and men, ere he pay much deference to authority. But,

            [3.] This is not all that is necessary to any complete degree of illumination. Impartiality is necessary to the first dawnings of it; but if we would have it increase, and diffuse itself into a perfect day of spiritual wisdom and un­derstanding, we must hunger and thirst after truth. An unprejudiced mind is necessary to qualify us for the first rudiments of truth; but we must be inflamed with desire and love of it, ere we shall enter into the sanctuary and recesses of it; therefore our SAVIOR invites to him"everyone that thirsts." (John 7: 37.) And ST. PETER exhorts us" as new-born babes to desire the sincere milk of the word, that we may grow thereby." (I Pet. 2: 2.) And ST. PAUL imputes the damnation of" those that perish, to want of love of the truth." (2 Thess. 2: 10.)

            2. What one thus qualified is to do for the actual attain­ment of it. All the advice I shall give here, may be reduced to four heads:-(1.) That we do not suffer our minds to be engaged in quest of knowledge foreign to our purpose. (2.) That we apply ourselves with a very tender and sensible concern, to the study of illuminating truths. (3.) That we act conformable to those measures- of light which we have attained. (4.) That we constantly address ourselves to Gou by prayer, for the illumination of his grace.

            (1.) The first is a natural and necessary consequence of what has been already said concerning illumination. For if illumination consist in the knowledge, not of all sorts of truths, but the most necessary and important; such as purify and perfect our nature; such as procure us sacred and stable pleasure, and all the rewards that flow from our adoption to GOD; it is then plain, he who would be perfect ought not to amuse and distract his mind in pur­suit of trifling or diverting knowledge; that he ought to shun, and not to admit, whatever is apt to entangle, per­plex, or defile him; and to fix his thoughts and confine his meditations to the great truths of the Gospel. He that knows the only true GOD, and JESUS CHRIST whom he has sent," knows enough to oblige him to virtue, and to open the way to glory and everlasting life. He that *' knows nothing but JESUS CHRIST, and him crucified," knows enough in order to peace, grace, and joy; enough to promote holiness and hope;" hope that abounds in joy unspeakable and full of glory."

            (2.) We must apply ourselves with a very tender and sensible concern, to the study of illuminating truths. This rule must be understood to enjoin three things:- [Great care and caution in examining doctrines pro­posed. [2.J Great industry to increase our knowledge. [3.] Frequent and serious reflections upon the truths we know.

            There is need of great caution in the trial and examination of doctrines. This the Scripture itself fre­quently puts me in mind of; and not without reason: because the Devil "sows his tares amongst the wheat."

            Errors, and these fatal ones, are frequently obtruded on the world for the revelations of GOD; and every party, nay, every single author, lays the stress of salvation on their peculiar and distinguishing opinions." Beloved, believe not every spirit, but try the spirits whether they are of GOD; because many false prophets are gone out into the world." (1 John 4: 1.) It is needless to multiply words on this occasion. When the peace and purity of our mind, the happiness of our lives, and the blessedness of eternity, have so close a dependence upon the doctrines we imbibe; who sees not, unless he be stupid and infatuated, that greater care is necessary here than in any matter whatever, because there is no other of equal moment? Bad money, or bad wares, instead of good, an ill title or conveyance, instead of a firm one, may impoverish us; bad drugs instead of good, may infect the body, and destroy the health: but what is all this to the dismal consequences of error and heresy, which impoverish and infect the mind, pervert the life, and damn the man to all eternity? The example of the Bereans is never forgotten, and indeed never ought to be, on this occasion. We must admit nothing hastily; assent to nothing, without examining the grounds on which it stands. Credulity, precipitation, and con­fidence, are irreconcilable enemies to knowledge and wisdom.

            [2.] We are to use great industry to increase our know­ledge. The treasures of divine wisdom are infinite; and it fares with those that study them, as with a traveller Then he ascends a rising ground: every new step enlarges his horizon, and presents new countries, new pleasures to his eye. It is our own negligence, if we do not daily extend the compass of our knowledge; if our view of things grow not more distinct and clear, and our belief of them more firm and steady. And of what importance this is, is manifest from what I have before proved; namely, that illumination consists not in a slight and superficial, or a confused and obscure knowledge; but in a clear, distinct, firm, and well-established one; and the acquiring such a one demands a very diligent and an indefatigable study of the Word of Life. To fill the mind with numer­ous, great, and beautiful ideas, and these clear and dis­tinct; to have them engraven in the memory in deep and lasting characters; to have them lodged and disposed in that order, as to be able in an instant to have recourse to them; to discern and demonstrate plainly the connection and dependence of one upon another, and the unquestion­able evidence of each; this is a work of time and labor; the fruit of a regular and assiduous search after truth; and if the capacities and fortunes of all men will not suffer them to come up to this, they must come as near aa they can.

            [3.] We must make frequent and serious reflections on the truths we do know. This again naturally follows from the notion of illumination as it is before settled. For if it is not every knowledge of the best things that suffices for illumination, but a vital and operative one, that is, a well-grounded and well-digested one, it is plain, that constant, daily, and devout meditation is necessary to illumination; because it is not a transient and perfunctory reflection upon the most important truths; it is not a fleeting, rambling, irregular, and desultory meditation of them, that will possess us with such a kind of knowledge. To imprint a truth in lively notions upon our minds, to digest it into nourishment and strength, and make it mix itself with all our affections and all our actions, it is neces­sary that we dwell upon it with constancy and delight. And accordingly we find that excellent and elevated souls, both under the Old Testament and the New, have been daily, nay, almost hourly, conversant in the Book of GOD. They have been passionately devoted to the study of it, and delighted more in it than in treasures or honors, than in the most profitable employments, or engaging diversions of life. It is this kind of meditation on GOD, on JESUS, the world, and ourselves, that can alone acquaint us thoroughly with each; it is this kind of meditation on death, judgment, heaven, and hell, that can" make us wise unto salvation."

            The sum of all is this: Illumination is not to be attained without labor and travail. It is, indeed, the gift of GOD; but such a one as he will never bestow but upon those who ask, and seek, and knock. Divine bounty and human industry here very well accord. The SPIRIT of GOD generally joins them together; and it is impiety in man to go about to divide them." If thou seekest her as silver, and searchest for her as hid treasures, then shalt thou understand the fear of the LORD, and find the know­ledge of GOD. For the LORD giveth wisdom; out of his mouth cometh knowledge and understanding." (Prov. 2: 4-6.)

            [4.] That we act conformable to those measures of light which we have attained. The more spiritual we grow, the fitter we are for the residence of GOD'S SPIRIT, and the more capable of his influences. The more we subdue all inordinate affections, the clearer does the understanding grow, and the more absolute its authority. The grace of GOD, if it be obeyed, while it renders us more like GOD, renders us more dear to him too; and one favor, if it be not our own fault, qualifies us for another. Whoever shall observe the Scriptures, will find that holiness and illumi­nation advance with equal steps, and grow up to the same degrees of maturity; that as we pass on from the infancy to the manhood of virtue, so do we from the first rudi­ments of wisdom to the heights and mysteries of it. But, on the other hand, lust obscures and eclipses the light within; sin depraves and corrupts our principles; and while we renounce our virtue, we quench or chase away the SPIRIT.

            5. We must frequently and constantly address our­selves to GOD by prayer, for the illumination of his grace. There is nothing that we do not receive from above; and if the most inconsiderable things be the gift of GOD, from what fountain but from him can we expect illumination?

            The raptures of poets, the wisdom of lawgivers, the noblest pieces of philosophy, and indeed all extraordinary per­formances, were by the Pagans themselves generally attri­buted to a divine inspiration; and the Old Testament ascribes a transcendant skill, even in arts and trades, to the SPIRIT of GOD. It is not therefore to be wondered at, if illumination be attributed to him in the New. Wis­dom and understanding are essential parts of sanctity; and therefore must proceed from the sanctifying SPIRIT. We must, therefore, look up to GOD, and depend upon him for illumination; we must earnestly pray, in the words of ST. PAUL, "that the GOD of our LORD JESUS CHRIST, the Father of glory, would give unto us the SPIRIT of wisdom and revelation." (Eph. 1: 17.) This dependance upon GOD, in expectation of his blessing on our search after knowledge, puts the mind into the best disposition to attain it; because it disengages it fiom those passions, prejudices, and distractions, which other­wise entangle and disturb it, and render it incapable of raised, sedate, and coherent thoughts. But what is more than this, there are repeated and express promises made to it; so that it can never fail of success: " Ask, and it shall be'given you; seek, and ye shall find; knock, and it shall be opened to you." "If any of you lack wisdom, let him ask of GOD, that giveth to all men liberally, and up-braideth riot, and it shall be given him." (James 1: 5.) Nor do I doubt but every good man has these promises verified to him.

            There are sudden suggestions, unexpected manifesta­tions, extraordinary elevations of mind, which are never to be accounted for, but by a divine principle. Nor does this doctrine of spiritual illumination or irradiation in the least diminish the excellence of the Gospel of CHRIST, no more than the instruction of the Gospel does supersede that of the SPIRIT. For we must not think that the SPIRIT does now reveal any new truth of general use or importance; since the canon of Scripture would, on this supposal, be but a defective rule of faith and manners.

            But, first, the SPIRIT may assist us in making a fuller discovery of the sense of Scripture. Secondly, the SPIRIT may help us to form clearer notions of those things we have yet hut an imperfect and general knowledge of, and to imprint them in more lasting, as well as more legible characters in our minds; or it may recall to our remem­brance such things as are forgotten; or, finally, it may produce in us a more earnest application to the truth of GOD. Thirdly, I see no reason why the SPIRIT may not vouchsafe us particular impulses, directions, and intima­tions, upon extraordinary occasions and sudden emergen­cies, where Holy Writ affords us no light, and human prudence is at a loss.

            I will close this Chapter with a prayer of FULGENTIUS. (Lib. 1. Cap. 4.) After he has, in the beginning of the Chapter, disclaimed all pretences to the setting up himself

a Master, Doctor, or dictator to his brethen, he breaks outinto these words:-

            I will not cease to pray, that our true Master and Doctor, CHRIST JESUS, either by the oracles of his Gos­pel, or by the conversation of my brethren or joint dis­ciples; or else by the secret and delightful instruction of divine' inspiration, in which, without the elements of letters, or the sound of speech, Truth speaks with so much the sweeter, as the stiller and softer voice, would vouch­safe to teach me those things, which I may so propose and to assert, that in all my expositions and assertions, I may be ever found conformable, and obedient, and firm to the truth. For it is Truth itself that enlightens, confirms, and aids me, that I may always obey and assent to the truth.

            By Truth I desire to be informed of those many more things which I am ignorant of, from whom I have received the few I know. Of Truth I beg, through preventing and assisting grace, to be instructed in whatever I yet know not, which conduces to the interest of my virtue and hap­piness; to be preserved and kept steadfast in those truths which I know; to be reformed and rectified in those points in which I am mistaken; to be confirmed and established in those truths wherein I waver; and to be delivered from those opinions that are erroneous or hurtful.' I beg, lastly, that Truth may ever find, both in my thoughts and speeches, all that sound and wholesome doctrine I have received from its gift; and that it would always cause me to utter those things which are agree­able to itself, and consequently acceptable to all faithful Christians.'

CHAPTER 3:

Of Christian Liberty.

            AFTER illumination, which is the perfection of the understanding, follows liberty, which is the perfection of the will. In treating of which, I shall,- 1. Give an ac­count of liberty in general. 2. Discourse of the several parts of it.

            1. What liberty is. There have been several mistakes about this. Some, then, have placed Christian liberty in deliverance from the Mosaic yoke. But this is to make our liberty consist in freedom from a yoke to which we were never subject; and to make our glorious redemption from the tyranny of sin, and the misery that attends it, dwindle into an immunity from external rites and observ­ances. Others have placed it in exemption from the laws of man; and others, advancing higher, in exemption even from the moral and immutable laws of GOD. But the folly and wickedness of these opinions sufficiently confute them; since it is notorious to every one, that disobedience and anarchy are as flat a contradiction to the peaceable-ness, as voluptuousness and luxury are to the purity, of that wisdom which is from above.

            In truth, Christian liberty is nothing else but subjec­tion to reason, enlightened by revelation. Two things, therefore, are essential to it: A clear and unbiassed judg­ment, and a power of acting conformable to it. This is a very short, but full account of liberty. Darkness and im­potence constitute our slavery: light and strength our freedom. Man is then free, when his reason is not awed by vile fears, or bribed by viler hopes: when it is not tumultuously hurried away by lusts and passions; nor cheated by the gilded appearances of sophisticated good; but it deliberates impartially, and commands effectually. And because the great obstacle of this liberty is sin; because natural and contracted corruption are the fetters in which we are bound; because" the law in the body wars against the law in the mind," obscuring the light, and enfeebling the authority of reason: hence it is, that Christian liberty is as truly as commonly described by a dominion over the body, the subduing our corrupt affec­tions, and deliverance from sin.

This notion may be sufficiently established upon that account of bondage which the Apostle gives us, (Rom. 7:,) where he represents it as consisting in impotence or inability to do these things, which GOD commands, and reason approves: " For to will is present with me; but how to perform that which is good, I find not." ( Verse 18.) Liberty therefore must, on the contrary, consist in being able, not only to will, but to do good; in obeying those commandments, which we cannot but acknowledge to be holy, and just, and good. And this is the very notion which our LORD and Master gives us of it. (John viii.) For, when the Jews bragged of their freedom, he lets them know, that freedom could not consist with subjection to sin: "He that committeth sin, is the servant of sin. ( Verse 34.) That if they would be" free indeed, the SON must make them so;" (Verse 36:) 1: e., they must, by his SPIRIT and doctrine be rescued from the servitude of lust and error, and be set at liberty to work righteousness. "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you fiee." ( Verier 31, 32.)

            Finally-, not to multiply proofs of a truth that is scarce liable to be controverted, as the Apostle describes the bon­dage of a sinner in Rom. 7:, so does he the liberty of a saint in Rom. viii. For there, (verse 2,) fie tells us, That" the law of the spirit of life has" set the Christian" free from the law of sin and death." And then he lets us know wherein this liberty consists;" in walking, not after the flesh, but after the SPIRIT;" in the mortification of the body of sin, and restitution of the mind to its just empire and authority. "If CHRIST be in you, the body is dead because of sin; but the SPIRIT is life because of righteous­ness." ( Verse JO.) And all this is the same thing with his description of liberty, (chap, 6:,) where it is nothing else but to be made" free from sin, and become the servant of God."

            Thus, then, we have a plain account of bondage and liberty. Yet for the clearer understanding of both, it will not be amiss to observe, that they are each capable of different degrees; and both the one and the other may be more or less complete, according to the different progress of men in vice and virtue. Thus, in some men, not their will only, but their very reason is enslaved: Their under­standing is so infatuated, their affections so captivated, that there is no conflict between the mind and body: they commit sin without any reluctancy beforehand, or any remorse afterwards: their seared conscience making no remonstrance, inflicting no wounds, nor denouncing any threats. This is the last degree of vassalage: such are said in Scripture to be" dead in trespasses and sins." Others there are, in whom their lust and appetite prevail indeed, but not without opposition. They reason rightly; and, which is the natural result of this, have some desires of righteousness: But through the prevalency of the body, they are unable to act conformably to their reason: their understanding has indeed light, but not authority: It con­sents to the law of GOD; but it has no power, no force to make it be obeyed: It produces some good inclinations, pur­poses, and efforts, but they prove weak and ineffectual ones.

            And as bondage, so liberty is of different degrees. For though liberty may, in a measure, subsist, where there is much opposition from the body; yet it is plain, that liberty is most complete, where the body is reduced to an entire submission, and the SPIRIT reigns with an uncontrolled and unlimited authority. And this latter is that liberty which I speak of.

            I know very well, it is taught by some, that there is no such state: but this doctrine, if it be thoroughly considered, has neither Scripture, reason, nor experience to support it. For as to those places, (Rom. 7: and Gal. 5:,) urged in favor of an almost incessant, and too frequently prevalent "lusting of the flesh against the SPIRIT," it has been often answered, and proved too, that they are so far from be­longing to the perfect, that they belong not to the regene­rate. But on the contrary, those texts that represent" the yoke of CHRIST easy, and his burden light;" which affirm "the commandments of CHRIST not to be grievous" to such as are made" perfect in love;" do all bear witness to "that liberty which I contend for. Nor does reason favor my opinion less than Scripture. For if the perfect man be a" new creature;" if he be transformed into a new nature; if his body" be dead to sin, and his spirit alive to righteousness;" in one word, if" the world be as much crucified to him, as he to it;" I cannot see why it should not be easy for him to act consonant to his nature; why he should not with pleasure and readiness follow that SPIRIT, and obey those affections, which reign in him.

            Lastly, How degenerate soever ages past have been, or the present is, I dare not so far distrust the goodness of my cause, or the virtue of mankind, as not to refer myself willingly, in this point, to the decision of experience. I am well assured, that truth and justice, devotion and charity, honor and integrity, are to many so dear and delightful, that it is hard to determine, whether they are more strongly moved by a sense of duty, or the instigations of love and inclination. Nor is all this to be wondered at, if we again reflect on what I just now intimated, that the perfect man is "anew creature, transformed daily from glory to glory: " That he is moved by new affections, raised and fortified by new principles: That he is animated by a divine energy, and sees all things by a truer and brighter light; through which the things of GOD appear lovely and beautiful, the things of the world deformed and worthless; just as to him who views them through a microscope, the works of GOD appear exact and elegant; but those of man coarse, and bungling, and ugly.

            The absolute liberty of the perfect man is then suffi­ciently proved: and if I thought it were not, I could easily reinforce it with fresh recruits. For the glorious characters that are given us in Scripture, of the liberty of the children of GOD, and the blessed fruit of it, "Peace, and joy in the HOLY GHOST," would easily furnish me with invincible arguments: Nor would the contrary opinion ever have been able to have kept the field so long as it has done, had it not been favored by a weak and decayed piety; by the fondnesses of men for themselves, in spite of their sins and frailties; and by many mistaken texts.

            I have now sufficiently stated the notion of true liberty. I proceed to the fruits of it; which will serve for so many motives to its attainment. 2. The fruits of liberty may be reduced under three heads. (1.) Sin being a great evil, deliverance from it is great happiness. (2.) A second fruit of this liberty is good works. (3.) The great and last fruit of it is eternal life. These are all comprised by the Apostle in Rom. 6: 21- 23," What fruit have ye then in those things, whereof ye are now ashamed? For the end of these things is death. But now being made free from sin, and become servants to GOD, ye have your fruit unto holiness, and the end ever­lasting life. For the wages of sin is death; but the gift of GOD is eternal life, through JESUS CHRIST our LORD." And these are the great ends which the Gospel, that perfect law of liberty, aims at, and for which it was preached to the world; as appears from those words of our LORD to ST. PAUL: " Unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of SATAN unto GOD; that they may receive forgiveness of sins, and an inheritance among them which are sanctified by faith that is in me." (Acts 26: 17, 18.) I will here insist on these blessed effects of Christian liberty; not only because the design of the chapter demands it, but also to prevent the being obliged to any tedious repetition of them hereafter.

            (1.) Sin is a great evil; and therefore the deliverance from the dominion of it is a great good. To make this evident, we need but reflect a little on the nature and effects of sin. If we inquire into the nature of sin, we shall find that it is founded in the subversion of the dignity, and defacing the beauty of human nature; and that it consists in the darkness of our understanding, the depravity of our affections, and the impotence of the will. The understanding of a sinner is incapable of discerning the certainty and force of divine truths, the loveliness of virtue, the unspeakable pleasure which now flows from the great and precious promises of the Gospel, and the incomparably greater which will one day flow from the accomplishment of them. His affections, which, if fixed and bent on virtue, had been incentives, as they were designed by GOD, to noble and worthy actions, being biassed and perverted, now hurry him on to lewd and wicked ones. And by these the mind, if at any time it chance to be awakened, is over­powered and oppressed.

            It is true, all sinners are not equally stupid or obdurate: but even in those in whom some sparks of understanding and conscience remain unextinguished, how are the weak desires of virtue baffled by the much stronger passions which they have for the body and the world? Do they not find themselves reduced to that wretched state of bon­dage, wherein the good that" they would do, that they do not: but the evil that they would not do, that is present with them?" It is plain, then, that sin is a disease in our nature. That it not only extinguishes the grace of the SPIRIT, and obliterates the image of GOD stamped on the soul in its creation; but also diffuses I know not what venom through it, that makes it eagerly pursue its own misery. It is a disease that produces more intolerable effects in the soul, than any whatever can in the body. The predominancy of any noxious humor can breed no pain, no disturbance, equal to that of a predominant passion: no scars or ruins which the worst disease leaves behind it, are half so loathsome as those of vice: nay, that last change, which death itself produces, when it converts a beautiful body into dust and rottenness, is not half so contemptible or hateful as that of sin, when it transforms man into a beast or Devil.

            Now if sin is so great an evil; hence it naturally follows, that deliverance from it is a great good; so 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 wandering traveller, a calm, a port to passengers in a storm, pardon to men adjudged to death, are but weak and imperfect images or resemblances of it. A disease will at worst terminate with the body; and life and pain will have an end together; but the pain that sin causes will endure to all eternity: " for their worm dies not, and the fire will not be quenched." The error of the traveller will be corrected by the approaching day, and his weari­ness refreshed at the next stage he comes to; but he that errs impenitently from the path of life, is lost for ever: when the day of grace is once set upon him, no light shall ever recall his wandering feet into the" path of righteous­ness and peace;" no ease,no refreshment, shall ever relieve his toil and misery. Whilst the feet of the captive are loaded with fetters, his soul may enjoy its truest liberty; and in the midst of dangers and dungeons, like PAUL and SILAS, he may sing songs of praise and triumph. But the captivity of sin defiles, oppresses, and enslaves the mind, and delivers up the miserable man to those intolerable and endless evils, which inexorable justice and almighty wrath inflict upon ingratitude and obstinacy. A storm can but wreck the body, a frail and worthless bark; the soul will escape safe to shore, the blessed shore, where the happy in­habitants enjoy an undisturbed, an everlasting calm: but sin makes "shipwreck of faith and a good conscience," and he that perishes in it does but pass into a" more miserable" state: "for on the wicked GOD will rain snares, fire and brimstone, storm and tempest j this shall be their portion for ever." (Psalm 11:) And, lastly, a pardon sends back a condemned criminal to life, that is, to sins and sufferings, to toils and troubles, which death, if death were the utmost he had to fear, would have freed him from: But he that is once delivered from sin, is passed from death to life, and from this life of faith, of love, of hope, shall soon pass to another of fruition and glory.

            (2.) A second fruit of liberty is good works. Here I will show two things:-[1.] And that but briefly, That the works of righteousness contribute mightily to our happiness; and that immediately. [2.J That deliverance from sin removes the great impediments of righteousness, and throws off that weight which would otherwise en­cumber and tire us in our race.

            [1.] Outward holiness is no small pleasure, no small advantage, to him who is exercised therein. When nature is renewed and restored, the works of righteousness are properly and truly the works of nature: and to do good to man, and offer up our praises and devotions to GOD, is to gratify the strongest and most delightful inclinations we have. These, indeed, are at first stifled and oppressed by original corruption, false principles, and vicious customs: But when once they have broken through these, like seeds through the earthly coats they are imprisoned in, and are impregnated, warmed, and cherished by an heavenly in­fluence, they naturally shoot up into good works. Virtue has a celestial tendency: from GOD it comes, and towards GOD it moves: And can it be otherwise than amiable and pleasant? Virtue is all beauty, all harmony and order; and therefore we may view and review, consider and reflect upon it with delight. It secures us the favor of GOD and man; it makes our affairs naturally run smoothly and calmly on; and fills our minds with courage, cheerfulness, and good hopes. In one word, diversion and amusements give us a fanciful pleasure; an animal sensitive life, a short and mean one: sin, a deceitful, false, and fatal one: Only virtue, a pure, a rational, a glorious, and lasting one.

            [2.] I am next to show, that deliverance from sin removes the impediments of virtue. This will easily be made out, by examining what influence selfishness, sen­suality, and the love of this world, which are the three great principles of wickedness, have upon the several parts of evangelical righteousness. 1. The first part is that, which contains those duties that more immediately relate to our­selves. These are especially two, sobriety and temperance. By sobriety, I mean a serious and impartial examination of things; or such a state of mind as qualifies us for it. By temperance, I mean the moderation of our affections and enjoyments, even in lawful and allowed instances. From these proceed vigilance, industry, prudence, fortitude; or patience and steadiness of mind in the prosecution of what is best. without these it is in vain to expect, either devotion towards GOD, or justice and charity towards man. Nay, nothing good or great can be accomplished without them: since without them we have no ground to hope for either the assistance of divine grace, or the protection and concurrence of divine providence. Only the pure and chaste soul is a fit temple for the residence of the SPIRIT: And the Providence of GOD watches over none, or at least none have reason to expect it should, but such as are themselves vigilant and industrious.

            But now, how repugnant to, how inconsistent with those virtues, is that infatuation of mind, and that debauchery of affections, wherein sin consists? How incapable either of sobriety or temperance do selfishness, sensuality, and the love of this world, render us? What a false estimate of things do they cause us to form? How insatiable do they render us in our desire of such things as have but false and empty appear­ances of good? And how imperiously do they precipitate us into those sins, which are the pollution and dishonor of our nature? On the contrary, let him but once come to believe, that his soul is himself, 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 treasure in it; let him, I say, but once believe this, and then, how sober, how temperate, how wise, how vigilant, and industrious will he grow! A second part of holiness regards GOD as its immediate object, and consists in the fear and love of him, in dependence and self-resignation, in contemplation and devotion. As to this, it is plain, that whoever is under the dominion of any sin, must be an enemy, or at least a stranger to it. The Infidel knows no GOD; and the wicked will not, or dares not, approach one. Their guilt, or their aversion, keeps them from it.

            Selfishness, sensuality, and the love of the world, are inconsistent with the love of the FATHER, and all the several duties we owe him: they alienate the minds of men from him, and set up other gods in his room. But as soon as a man discerns that he has set his heart upon false goods; as soon as he finds himself cheated and' deceived in all his expectations by the world, and is con­vinced that GOD is his proper and his sovereign Good; he will certainly make the worship of GOD a great part, at . least, of the business and employment of life. With this he will -begin, and with this he will end the day: nor will he rest here; his soul will be ever and anon mounting towards heaven, and there will be scarce any action, any event, that will not excite him to praise and adore GOD, or engage him in some wise reflections on his attributes.

            The third part of holiness regards our neighbor; and consists in the exercise of truth, justice, and charity. And no where is the ill influence of selfishness, sensuality, and the love of the world, more notorious than here: for these rendering us impatient and insatiable in our desires, violent in the prosecution of them, extravagant and excessive in our enjoyments; and the things of this world being few and finite, and unable to satisfy such inordinate appetites; we stand in one another's light, in one another's way to profit and pleasures, or, too often at least, seem to do so: and this must unavoidably produce a thousand miserable consequences. Accordingly, we daily see that these passions are the parents of envy and emulation, avarice, ambition, strife and contention, hypocrisy and corruption, lewdness, luxury and prodigality; but are utter enemies to honor, truth, and integrity; to generosity and charity. To obviate, therefore, the mischievous effects of these vicious principles, religion implants in the world others of a benign and beneficent nature: opposing against the love of the world, hope; against selfishness, charity; and against sensuality, faith.

            (3.) The last fruit of Christian liberty, is heaven: which will consist of all the blessings, of all the enjoyments that human nature, when raised to an equality with angels, is capable of; beauties and glories, joys and pleasures, will, as it were, like a fruitful and ripe harvest here, grow up there in all the utmost plenty and perfection that omni­potence itself will ever produce. Heaven is the master­piece of GOD, the accomplishment and consummation of all his wonderful designs, the last and most endearing .expression of boundless Jove. And hence it is, that the HOLY SPIRIT in Scripture describes it by the most taking things upon earth; and yet we cannot but think that this image, though drawn by a divine pencil, must fall in­finitely short of it: for what temporal things can yield colours or metaphors strong enough to paint heaven to the life? One thing there is indeed, which seems to point us to a just and adequate notion of heaven; it seems to" excite us to attempt conceptions of what we cannot com­prehend; and the laboring mind the more it discovers, concludes still the more behind; and that is the beatific vision. This is that which, as Divines generally teach, constitutes heaven; and Scripture seems to teach so too.

            We, who love and adore GOD here, shall, when we enter into his presence, admire and love him infinitely move. For GOD being infinitely amiable, the more we contemplate, the more clearly we discern his divine perfec­tions and beauties, the more must our souls be inflamed with a passion for him: and GOD will make us the most gracious returns of our love, and express his affections for us, in such condescensions, in such communications of himself, as will transport us to the utmost degree that created beings are capable of. Will not GOD, that sheds abroad his love in our hearts by his SPIRIT here, fully satisfy it here­after? Will not GOD, who fills us here with the joy of his SPIRIT, by I know not what inconceivable ways, commu­nicate himself in a more ravishing and ecstatic manner to us, when we behold him as he is, and live for ever encircled in the arms of his love and glory? Doubtless, then, the beatific vision will be the supreme pleasure of heaven; yet I do not think that this is to exclude those of an inferior nature. GOD will be there, not only all, but in all. "We shall see him as he is;" and we shall see him reflected, in angels, and all the inhabitants of heaven; nay, in all the various treasures of that happy place: but in far more bright and lovely characters than in his works here below.

            This is a state that answers all ends. Temporal good, nay, a state accumulated with all temporal goods, has still something defective, something empty in it: " That which is crooked cannot be made straight, and that which is wanting cannot be numbered." And therefore" the eye is not satisfied with seeing, nor the ear with hearing; but all things are full of labor; man cannot utter it." And if this were not the state of temporal things, yet that one thought of SOLOMON that he must leave them, makes good the charge of" vanity and vexation: " And the contrary is that which completes heaven; namely, that it is eternal.

            I will close this chapter here; with a brief exhortation,, to labor after deliverance from sin. How many and powerful motives have we to it? Would we free ourselves from the evils of this life? Let us dam up the source of them, which Is sin. Would we perfect and accomplish our natures with excellent qualities? It is righteousness wherein consists the image of GOD, and participation of the divine nature; it is" the cleansing ourselves from all filthiness of the flesh and spirit, and the perfecting holi­ness in the fear of GOD," that must" transform us from glory to glory." Would we be masters of the most glo­rious fortunes? It is righteousness that will make us "heirs of GOD, and joint-heirs with CHRIST;" it is the conquest of our sins, and the abounding in good works, that will make us "rich towards GOD, and lay up for us a good foundation for the life to come." Are we ambitious of honor? Let us free ourselves from the servitude of sin. It is virtue only that is truly honorable; and nothing surely can entitle us to so noble a relation, for this allies us to GOD. For, as our SAVIOUR speaks, they only are" the children of ABRAHAM,-who do the works of ABRA­HAM; the children of GOD, who do the works of GOD." These are they who" are born again; not of the will of the flesh, or of the will of man, but of GOD." These are they who are incorporated into the body of CHRIST; and being ruled and animated by his SPIRIT, are entitled to all the blessed effects of his merit and intercession. These are they, in a word, who have overcome, and will one day "sit down with CHRIST in his throne, even as he also overcame, and is set down with his FATHER in his throne." (Rev. 3: 21.) Good GOD! how absurd and perverse our desires and projects are! We complain of the evils of the world; and yet we hug the causes of them, and cherish those vices whose fatal wombs are ever big with numerous and intolerable plagues. We fear death, and would get rid of this fear, not by disarming, but sharpening its sting; not by subduing, but forgetting it. We love wealth and treasure; but it is that which is temporal, not eternal. We" receive honor one of another," but we" seek not that which comes from GOD only." But it is Christian liberty that makes us truly great, and truly glorious; for this alone renders us serviceable to others, and easy to ourselves; benefactors to the "world, and delightsome at home. It is Christian liberty that makes us truly prosperous, truly fortunate; because it makes us truly happy," filling us with joy and peace," and" making us abound in hope, through the power of the HOLY GHOST."

CHAPTER 4:

Considerations Of Unfruitfulness, as it consists in Idleness, to deter Men from it.

            UNFRUITFULNESS is a fit subject to conclude a dis­course of liberty with. It may best be understood by comparing it with a state of wickedness; from which, as it is usually distinguished in the notion of the vulgar, so does it really differ on many accounts. The one forgets GOD, the other contemns him; the one has no relish of that which is good, the other finds too much gust in that .which is evil; the one makes us by degrees enemies, the other strangers to GOD. In short, there is little doubt to be made, that the omission of a duty, and the commission of a crime,-lukewarmness in that which is good, and eagerness in that which is evil, may, and generally do differ in the degrees of guilt. From hence it is (the sinner being always a partial judge of himself) that it is not unusual for many, who seem to have some abhorrence of wickedness, to be far from apprehending much evil in unfruitfulness. This is a fatal error; it frustrates the great design of religion, and robs it of its truest honor,- good works. For what can religion effect by that man who retains nothing of it but the bare form and profes­sion, and dares promise himself not only impunity, but a heaven, in an useless and unprofitable life?

            Unfruitfulness, if more particularly inquired into, consists in two things: A neglect of duty; or a lifeless and unprofitable performance of it. The former I will call idleness; the latter, lukewarmness; and treat of each in order.

            Subsect. 1. Of Idleness. The omission of a duty may be either habitual, or occasional and accidental; and ac­cordingly the case of omission may be very different.

            1. An habitual omission of duty cannot consist with sincerity. A general neglect of duty defeats the main end of religion, which is to honor GOD, adorn our holy pro­fession, and promote the good of human society; all which can never be attained but by following after right­eousness, and abounding in the fruits of it. By this rule, an idle, though innocent life, must necessarily be account­ed irreligious and vicious. He who does not pray, nor meditate, nor pursue any end of charity, though he be otherwise blameless in his life, yet because he does not work righteousness, because he is so far from imitating the zeal of the blessed JESUS, therefore must he not be looked upon as a disciple of JESUS, but an alien and a stranger. He whose life is spent in vanity or drudgery, in pleasure or business; though his pleasure be not im­pure, nor his business unjust, yet is he before GOD a criminal, because unprofitable; he has received the grace of GOD in vain; the light of the Gospel has risen upon him in vain; and he has served no interest of virtue or religion in his generation; and therefore he will be ex­cluded heaven, with the slothful servant, who hid his master's talent in a napkin.

            2. The case of an accidental or occasional omission of duty, is different from this. An occasional omission may be not only lawful, but necessary; but the neglect of duty never can be either. A single omission, wherever there is sufficient reason for it, can neither grieve the SPIRIT, nor frustrate the design of religion, nor, consequently imply any corruption in the heart. But then we must take care,-

            (1.) That our omission be not frequent. We must always have regard in this matter of duty, to the great end of its injunction; we must take care that our omissions be not so often, that either the honor of our religion or the welfare of our neighbour suffer by it. Nor must we so often omit prayers, reading, the sacrament, and the like, as thereby to abate, or much less extinguish, our spiritual fervor. Omission of duty, often repeated, breeds a kind of lukewarmness; and lukewarmness soon passes into coldness; and this often ends in a reprobate mind, and an utter aversion for religion.

            (2.) We must endeavor, some way or other, to com­pensate the omission of a duty; to supply by short ejacu­lations, what we have been forced to retrench from regular prayer. And he that watches for opportunities, either of improvement, or doing good, will never have reason to complain of the want of them: GOD will put into his hands either the one or the other; and for the choice, he cannot do better than follow GOD'S.

            (3.) A single omission must never proceed from a sinful motive; from a love of the world, or indulgence to the body. Necessity or charity is the only just apology for it. Instrumental or positive duties may give way to moral ones; the religion of the means to the religion of the end; and in moral duties, the less may give way to the greater; but duty must never give way to sin, nor religion to interest or pleasure.  Having thus briefly given an account of what omission of duty is and what is not sinful; I will propose some con­siderations to deter men from it, and such advice as may be the best guard against it.

            1. The first thing I would have every one lay to heart is, that a state of idleness is a state of damnable sin. Idleness is directly repugnant to the great ends of GOD, both in our creation and redemption. As to our creation: Can we imagine that GOD, who created not any thing but for some excellent end, should create man for none, or for a silly one? The spirit within us is an active principle; our rational faculties qualify us for doing good; this is the proper work of reason, the most natural pleasure of a rational soul. Who can think now, that our wise Creator lighted this candle within us, that we might stifle it by negligence and idleness? That he contrived and destined such a mind, to squander its talents in vanity and imperti­nence? As to our redemption, it is evident both what the design of it is, and how opposite idleness is to it. CHRIST" gave himself for us, to redeem us from all iniquity, and to purify to himself a peculiar people, zealous of good works." (Tit. 2: 14.) And this is what our regeneration aims at: "We are GOD'S workmanship, created in CHRIST JESUS unto good works, which GOD has before ordained that we should walk in them." (Eph. 2: 10.) How little, then, can a useless and barren life answer the expectations of GOD? What a miserable return must it be to the blood of his SON; and how utterly must it disappoint all the purposes of his SPIRIT!

            But what need I argue further? The truth I contend for is the express and constant doctrine of the Scripture. Are not" idleness and fullness of bread" reckoned amongst the sins of Sodom? What means the sentence against the barren fig-tree, but the destruction and damnation of the idle and the sluggish? The indignation of the LORD is not enkindled against the barrenness of trees, but men. What can be plainer than the condemnation of the unprofitable servant, who perished because he had not improved his talent? (Matt. 25: 38.) And how frequently does the Apostle declare himself against "the idle and disorderly?" And all this proceeds upon plain grounds: Our LORD was an example of virtue, as well as innocence; and Tie did not only refrain from doing evil, but he "went about doing good." We can never satisfy the intention of divine pre­cepts by negative righteousness; when GOD prohibits the" filthiness of the flesh and spirit," he enjoins the" per­fecting holiness in his fear;" when he forbids us" to do evil," he at the same time prescribes the "learning to do well." What need I multiply words? Idleness is a flat contradiction to faith, hope, charity; to fear, vigilance, mortification and therefore must be a damning sin. These are all active and vigorous principles; but idleness enfeebles and dispirits, manacles and fetters us. These are pure, strict, and self-denying principles; but idleness is soft and indulgent. These conquer the world and the body, raise and exalt the mind; but idleness is far from attempting any thing that is good; it pampers the body, and effeminates the mind; and finally, whatever innocence or inoffensiveness it may pretend to, it does not only terminate in sin, but has its beginning from it; from stupidity and ignorance, from vanity and levity, from soft­ness and sensuality.

            2. Next, after the nature, the consequences of idleness are to be considered; and if it be taken in the utmost latitude, there is scarce any sin which is more justly liable to so many tragical accusations; for it is the parent of dishonor and poverty, and of most of the sins and cala­mities of this life.

            But at present I view it only as it is drawn with a half face, and that the much less deformed of the two. I con­sider it here as pretending to innocence, and flattering itself with the hopes of happiness; and yet even thus, supposing it as harmless as it can be, yet still these will be the miserable effects of it: It will rob religion and the world of the service due to both; it will bereave us of the pleasure of life, and the comfort of death, and send us down at last to a cursed eternity. For where are the vir­tues that should maintain the order and beauty of human society; that should relieve and redress the miseries of the world? Where are the virtues that should vindicate the honor of religion, and demonstrate its divinity as effectu­ally as predictions or miracles do? Where are the bright examples that should convert the unbelieving part of mankind, and inflame the believing part with a generous emulation? Certainly the lazy Christian, the slothful servant, can pretend to nothing of this kind. As to the pleasure of life, if pure and spiritual, it is easy to discern from what fountains it must be drawn. Nothing but poverty of spirit can procure our peace; nothing but purity of heart our pleasure. But, ah! how far are the idle from these virtues? Faith, hope, and love, are the seeds of them; victories and triumphs, devotion, alms, good works, the fruits of them. But what a stranger to these is the drone and sluggard! Then for the comfort of death: he that sees nothing but a vast wilderness behind him, will, scarcely, like the Israelites, see a Canaan before him, When the conscience inquires after the effects of the word, and the SPIRIT, and the blood of JESCS, and can discover in all the paths of life no tracks of any thing but fancy and fortune, humor and indulgence, how will it shrink, and faint, and tremble J What melancholy doubts will damp and choke its hope! And how can it be otherwise? We know every man shall receive accord­ing to what he has done in the body: GOD will judge every man according to his works. What then must become of him who has none to show? If immortality and glory, if life and peace, be the reward of well-doing, nay, of" patient continuance in well-doing;" what will become of the drowsy, the supine, the careless, and the sluggish, who have slept, and fooled, and trifled away life?

            3. I might aggravate the guilt of idleness, by taking an estimate of the talents it wastes, the obligations it slights, and the hopes it forfeits. I might render man more ap­prehensive of falling into it, by observing how generally it prevails; which is a plain proof, either of the strength of the temptation, or of our propension; either that there is I know not what secret magic in the sin, or else that the cheat it imposes upon the world is a very dexterous one, But I have said enough; and where the former considera­tions fail, these will hardly succeed. Therefore I will now pass on from arguments to advice; which was the next thing proposed to be done.

            And here my advice must have regard to two sorts of persons:-(1.) To such as are born to plentiful or compe­tent fortunes. (2.) To such as are to raise their own, or to provide for the support and maintenance of themselves or their families, by their industry in some calling or profession.

            (1.) To the former, the best directions I" can give are these:-[L] He that is master of his time, ought to devote the more to religion: " to whom GOD has given much, of him much will be required." Nor has such an one any excuse left, either for omission, or a hasty and cursory performance of duty, but one; one that will in­crease his guilt, f. e., laziness, pleasure, or some sin or other. Such an one, therefore, ought to be diligent in frequenting the public assemblies of the Church; his attendance upon prayer, sacraments, sermons, must be such as becomes a man who seems born not to provide for life, but only to live, only to improve and enjoy life, and carry on the nobler designs of it; and as becomes a man whose good or ill example is of such vast importance to religion. Nor must such an one's attendance on the pub­lic, excuse him from the religious offices of the closet, 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 solemnity than others can.

            [2.] Persons of fortune ought to be careful in the choice of friends. Conversation is not always a loss, but some­times a gain of time. We often need to have our forget* fullness relieved, our drowsiness awakened, by the dis­courses of our friends. If discourse were generally season­ed with grace, conversation would be the greatest blessing; if with sense and reason, innocence and prudence, it would be the most agreeable entertainment of life. But how mischievous is the acquaintance which infects us with vanity and lightness of spirit! which shows us nothing but a gaudy outside, and a frothy soul whose example binds men in civility to be foolish, and makes confidence, and vice, and loss of time, a fashion!

            [3.] It were to be wished that persons of rank were ever bred up to something; to something that might im­prove their minds j something that might employ life,

without encumbring it. And yet, alas! what need I wish this? How many excellent qualities are necessary to ren­der a gentleman worthy of the station where GOD has placed him! Let him pursue these. How many are the virtues, how many the duties, to which a Christian is obliged! Let him attend these. There is a great deal requisite to make a good master, a good husband, a good father, a good son, a good neighbor, a good parishioner, an excellent subject, and an excellent friend; and yet there are many other relations besides these. In a word, there is no man who, when he shall appear before GOB, will not be found to have omitted many duties, and to have performed many others with less care and diligence than he ought; and surely such an one cannot justly com­plain for want of business. I doubt rather, that whoso­ever takes a just view of things, will have reason to complain that life is short, and our work great; that let us use all the diligence we can, and be as frugal of our time as we will, we arrive much sooner at the maturity of years, than of knowledge and virtue.

            (2.) As to such as are engaged in a profession, I have par­ticularly considered their state in several places, and find little to add here, but only to remind them, that they may be guilty of idleness too; that their idleness is the more criminal, the less temptation they have to it. They may neglect the duties of their calling; and if they be negligent in their temporal concern, it is not to be expected that they should be more industrious about their spiritual one. They may again suffer the cares of this life to thrust out those of another; and then they are truly idle and sloth­ful servants to GOD, how industrious soever they are to the world. For life is but wasted, if it makes not provision for eternity; and it matters little, whether it be in pleasure or in drudgery.

CHAPTER 5:

Of Unfruitfulness, as it consists in Lukewarmness.

            BESIDES those who are unprofitable, because they neglect the duties of religion, there is another sort of men, who at the last day will fall under the same condemna­tion; because their performance of them is cold and formal: men who make a fair appearance of religion, and yet have no inward spiritual life; men who generally observe the external duties, but with such indifference and lukewarmness, that they are neither acceptable to GOD, nor useful to themselves.

            This state of deadness may be considered either more generally, as it runs through the whole course of our lives and actions; or more particularly, in this or that instance of religion.

            1. When it is so general, that the bent and course of our lives is, for want of relish of the things of GOD, perverted and depraved; when we have no designs, drive on no ends, that are suitable to the dignity of our nature, to the holiness of our profession, and to the manifest obligations of GOD; when we have no joys or pleasures, no thirsts or appetites, that truly become a Christian; when we make no progress, no advance towards our great end; I think we may then boldly conclude, that this is a state of car­nality and death, and that this want of relish in the general course of our lives, proceeds from want of faith. Whoever therefore, finds this general stupidity in the course of his life, let him not flatter himself in the performance of any of the duties of religion; he has a corrupt, carnal, and blind heart; his performances proceed not from true prin­ciples; they are as different from the performances of a man truly regenerate, as the compliments of a well-bred acquaintance, from the substantial offices of a sincere friend. Nor can any man, who will take the least pains to examine himself, be ignorant of the condition of his soul, if this be it. For whoever will act honestly and impartially, ought not to pass a sentence of absolution on himself, upon the bare performance of some instrumental duties of religion; but he ought to inquire, First, What virtues he practices, which put him upon expense, hazard, or travail; what works of piety or charity he performs; and what proportion they bear to his ability.

            Secondly, He ought to consider the end he proposes to himself in all his religious performances; whether he seek the honor of GOD, the welfare of man, and his own improvement and growth in goodness; or whether he does this merely to acquit himself of a task, and discharge himself of what he takes for a duty, though he finds no pleasure, no advantage in it. Thirdly, he must reflect upon the frame and temper of his mind, in reference to these duties; what hunger and thirst he has for righteousness; what warmth or earnest­ness of mind accompanies his performances; what peace and pleasure his reflection on them; or whether religion be not a burden to him, or something to which custom only reconciles him. "Lastly, He ought to examine what influence his religious performances have upon him. Prayer, hearing, reading, and such like duties, naturally tend to enlighten the mind, purify the heart, increase 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 discharged in that manner they ought.  He therefore that will examine himself aright, must not ask himself how often he reads, how often he hears, and then rest there; but he must ask himself what effect these performances have had upon his mind; which he will soon discern, if he demand of himself, what the bent and scope of his life is; how much he advances in the conquest of any vice, and the attainment of any virtue; what he loves, or what he hates; what esteem he has for the things of GO\D, and what for the things of men? And in a word, how he follows after universal righteous­ness; and how he increases in purity of heart, and poverty of spirit.'

            2. Lukewarmness may be considered more particularly, as it discovers itself in the performance of this or that duty; in hearing, reading, prayer, and participation of the  Lord's Supper. Now it is certain there is a deadness in these duties, which proceeds from a carnal and unsanctified heart, and is a plain symptom of a state of sin: and yet it is too common, that they who are subject to it, make little reflection upon it, and are little concerned for it. But what surprises me most is, that some of repute have taught, that the seeking spiritual pleasure in prayer, is an enemy to perfection; that heat and ardour of spirit in prayer, do often happen to the weakest Christians; and very seldom to the perfect. But my business not being to com­bat the opinions of men, but to advance truths in the most charitable and effectual manner I can: without taking notice of the motives or reasons which have biassed any one on this subject, I will lay down two or three propo­sitions, which will clear this matter.

            (1.) First, then, lifelessness or lukewarmness in these duties, must never be constant. There is a vast difference between habitual and accidental coldness in duty; the former is the symptom of worldly, carnal, and unregenerate minds;* but not the latter. Many are the accidents which indispose the body; many are the things which distract and clog the mind; therefore our devotion will never be so constant and uniform, but that it will have its interruptions and alloys; and dullness and lifelessness will sometimes seize upon real Christians. But then, if this spiritual deadness in religious exercises be fixed, constant, and habitual, it must needs be a proof of a corrupt mind: for it is impossible that there should be a true principle of grace within, which should never, or rarely, show itself in the fervency of our devotion. How is it possible, that that man, who is generally slight and superficial in his confession, should have a true com­punction, and sincere contrition for sins? How is it possible that he, who is generally indifferent, formal, and cold in his petitions, should have a just sense either of his wants or dangers, or a true value for the grace and favor of GOD? The sum is, deadness in duty is either general or rare, common or accidental: if it befalls us commonly, it is an f argument of an unregenerate heart; if rarely, it is not. But if the returns of life and deadness in duty, be so fre­quent that it is impossible to determine whether the one or the other prevail most; then it is plain that the state also of such a man is very dubious.

            (2.) Duty must never be without seriousness and con­cern, though it may be defective in the degrees of love and ardency. Thus in prayer, the tenderness and contrition of the soul, dissolved in love and sorrow, is a frame of spirit much above what the penitent commonly arrives at. But an aversion from sin, a firm resolution to forsake it, and a hearty desire by the grace of GOD so to do, is what he must not want. So again, joy and transport, ardour and exultancy of mind, are the effect of a clear understanding, an assured conscience, a heart inflamed with love, and a strict life: whoever therefore falls short in the one, will generally fall short in the other. But every Christian, that is truly such, must have a true sense of his wants, a hearty desire to please GOD, a true notion of his goodness, and a steady dependence upon it through CHRIST. And these things are sufficient to unite our hearts and our lips in the same petitions; to make us in earnest in all the duties we perform, and careful to intend the main end of them.

            (3.) The prayer of the perfect man is generally offered up with th e tenderest and most exalted passion; and a holy pleasure mingles itself in every part of his office: his petitions and praises, his confessions, deprecations, and confidences, are all of them expressions of warm and de­lightful passions. And how can we well conceive it other->? Must not those praises be full of joy and transport which flow from a full assurance of the divine favor, from a long experience of his love, and from the glorious pros­pect of a blessed eternity? Can those deprecations and confidences want a heavenly calm and tranquility of spirit, which rest upon the mediation of JESUS, the promises of an immutable GOD, and the pledge of his SPIRIT? Can those confessions want contrition, that have all the tenderness that holy zeal and the humblest reflections can inspire them with 1 Which are poured forth by a soul enlightened, purified, and strong in faith, rooted and grounded in love; by a soul, consequently, that has the liveliest sense of the deformity "and danger of sin, of the beauty and pleasure of holiness, of the infinite goodness of GOD, and of that love of CHRIST that passeth knowledge? Can, finally, those petitions want desire and flame, which are offered up by a soul that hungers and thirsts after righteousness, that" counts all things but dung and dross in comparison of JESUS," that pants after GOD, that" longs to be dissolved and to be with CHRIST? It is true, weight and dignity of matter, gravity and significancy of expression, are the character most conspicuous in public offices, in the best and most ancient prayers; and particularly in the LORD'S prayer. We find in them few or no figures of speech, no vehemence of expression. But it is too true, that the devo­tion of a soul disengaged, as it were, from the body, retired from the world, collected within itself, raised by daily con­templation, and accustomed to converse with heaven, flows naturally and easily. Those great ideas, which such a prayer as that of our LORD'S composure, present to the mind, inflame the desire, awaken all the passions of the holy man, without any labor of imagination, or artifice of words.

            Thus have I considered the nature of lukewarmness; and showed how far the perfect man is removed from it. My next business is, to persuade and exhort men to quit it, and become sincere and zealous. Only I must first take notice by the way, that besides idleness and lukewarmness, ttere is sometimes a third cause of unfruitfulness, which deserves never to be slighted; that is, fickleness, unsteadi­ness, and inconstancy. Many there are, who often propose and resolve great matters, but never bring forth any fruit to perfection: what they build one day, they throw down another. They put on as many various moral forms, as. PROTEUS in the poets does natural ones: sometimes they are in a fit of zeal, at other times nothing but coldness and bare form; sometimes they are in the camp of virtue; sometimes in that of vice. In a word, they halt, like the Israelites, between GOB and BAAL; and are divided between a sense of duty, and the love of the world and the body; between the checks of conscience on the one hand, and some foolish inclinations on the other. This state I have had an eye to very often, nor shall I forget it here; but shall propose such a method for the cure of lukewarm-ness, as may be also of good use to all such as fall short of the main end of religion, being not thoroughly changed, but only almost persuaded to be Christians; and only not altogether so far from the kingdom of heaven as others. This being premised, 1. I will inquire into the causes from whence lukewarmness, and all abortive attempts after virtue flow. 2. I will show the folly, guilt, and danger, of a Laodicean state.

            1. The causes are generally four: (1.) Men finding themselves under great difficulties in coming up to holiness, in the true genuine and Gospel notion of it, have endeavored to enlarge the way, and widen the gate that leads to life; and have therefore formed to themselves more soft and pliant notions of vice and virtue: such as may be more easily accommodated, either to their particular inclinations, or to the fashions of the world, than those of CHRIST and the Apostles can. Hence it is, that among such as pretend to some religion, humility, poverty of spirit, self-denial, abstinence and mor­tification, are so far from being visible in their practice, that we seem to have almost lost the notion of them. And the pride of life, the lust of the eyes, are so universal, that though we know, that those in ST. JOHN are the names of vices, we scarce know what the things themselves are. We have confounded the bounds of vice and virtue; and such are the freedoms, I will not say of those who profess debauchery, but Christianity, that if they be consistent with the sanctity and purity of the Gospel, it will be hard to determine what excess is. In a word, how many are there, who making profession of living by faith, [and look inn- for the blessed hope, and the glorious resurrection of CHRIST, do yet live, as if all the business of life were to get and enjoy as much of this life as they can; who pro­fessing themselves the disciples of CHRIST, whose heart was lowly, his fortune mean, and his appearance humble, do yet lay out their time, their labor, their wealth, on this, to make a show and figure in the world? And as our indulgence to ourselves in these things, which relate to the pride and vanity of life, and the ease and appetites of the body, is very great; so, on the same ground, and for the same reason, is our zeal for the interest of virtue, ^.nd the honor of GOD, very faint and remiss. Conversation has very little grace in it; and we are so far from being resolute and industrious to awe or shame vice, that we ourselves should be almost out of countenance, if we should be observed to pay any particular respect to religion is company.

            It is true indeed, these I am speaking of generally fre­quent the house of GOD;" and they sit before him as his people; and delight to hear his word." But so did the Jews, when GOD tells them in the Prophet EZEKIEL, (xxxiii. 31,)" That their hearts went after their covetousness: " and in the Prophet ISAIAH, we have but an odd character of the morals of these people; of whom GOD says," Yet they seek me daily, and delight to know my ways." Now though those I speak of may not be chargeable with open wickedness; yet I am afraid, that even in this duty, they but promote the imposture they put upon themselves; and make their diligence in this point minister to quiet their consciences in their Laodicean state: for it were easy to prove, that such as these do more generally aim at the enter* tainment of the ear, than the reformation of the heart. And we may say of Preachers now, as GOD did of EZEKIEL;" And, lo, thou art unto them as a lovely song of one that has a very pleasant voice." (Ezek. xxxiii. 32.) The music of the voice, the gracefulness of delivery, a flow of words, the surprise of novelty and notion, the beauty of sentences, and the sparkling of wit and fancy, or an appearance of learning. These are, I doubt, too often the things that draw together and charm an auditory: and so all are pleased, but none converted; for who sweats or blushes, who trembles or grows pale at these sermons? Who goes away from them wounded, or struck through^ serious and pensive, full of pious fears and devout desires?

            (2.) A Laodicean state springs from sloth and cow­ardice, or the want of a thorough and well-grounded resolution. This was one cause of the Israelites' fluctua­tion: they were indeed desirous of Canaan, but were not forward to purchase it by tedious marches, hazardous en­counters, and the hardship of hunger and thirst: they ever and anon preferred the servitude of Egypt, with security and fullness, before Canaan on these terms. And thus it is this day with Christians of a Laodicean spirit, and a doubtful staggering allegiance. A heaven they would have, but would not purchase it at too dear a rate; they would be accounted disciples of CHRIST, and share in the merits of his sufferings; but they would not take up his cross, and follow him. But, alas! Israel might as well have gained their liberty without going out of Egypt, or Canaan without travel and hardship, as these, virtue and heaven, without watchfulness and industry: we may as well hope to sup­port and increase the health and strength of the body, without food or exercise, as that of the soul without medi­tation and prayer: we may as so