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 Ge0- 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 soon conquer our enemies without discipline, expense, and blows, as master our corruptions without spiritual watchfulness, travail, or contention. There is indeed force enough in the word of GOD, to purify the heart, if we would but seriously read it, and meditate upon it. And the grace of the SPIRIT is sufficient to conquer our corruptions, and strengthen and stablish us in faith and obedience, if we did but earnestly and frequently pray for it, and cherish and improve it when obtained.

 

 The means which GOD has prescribed are undoubtedly proper and suitable, powerful and effectual to the attainment, preservation, and increase of holiness; and all his ordinances have a divine energy in them, if they be but duly and conscientiously made use of. But if we do not watch, if we do not meditate, if we do not pray, if we expose ourselves to a vain and trifling conversation, if we indulge the body in all the ease it is inclined to, and put ourselves upon no duties, practise no discipline that we have any reluc-tancy for; it is not to be wondered if our virtue be crazy and sickly, if our performances be cold, our faith weak, our affections low, our life unsteady and unprofitable, our religion destitute of true pleasure, and our latter end void of any rational comfort, or well grounded confidence. It is naturally to be expected that the soul of the sluggard should be like his field." I went by the field of the slothful, and by the vineyard of the man void of understanding; and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down." (Prov. 24: SO.) 

 

 This is one plain cause of our halting between GOD and BAAL namely, our idleness and sloth in religion, joined with cowardice, which moves us to decline all difficulties, and disables us to make a bold resistance against temptations: but how guilty this must render us in the sight of GOD, it is no difficulty to guess. Is this the zeal, the revenge of an humble and active penitent Is this to redeem the time, and efface the memory of our past sins and provocations Is this the conversation that becomes the children of the light and of the day Is this our hunger and thirst after righteousness Is this our ambition, our passion for heaven Finally, is it thus we requite the mercies of GOB, and the love of JESUS, that passeth knowledge Shall such halting Christians as these, think ye, ever be judged endued with living faith, who express in the whole tenor of their lives, so much coldness and indifference for their salvation, which the SON of GOD thought worth the purchasing by so much travail, and so much sorrow, so much shame, and so much blood

 

 (3.) A third cause of our halting between GOD and BAAL, is some degree of infidelity. This was the case of Israel too. I would to GOD it were not the state of too many Christians; and that we could not trace our luke-warmness and fickleness in religion back to the same source, namely, infidelity. I wish the prosperity of the wicked do not somewhat undermine the belief of a Providence: I wish, whatever we talk of a treasure in another world, we do not now and then think it wisest to have our portion in this. I am afraid, that the decays and dissolutions of our nature in death, the rottenness and corruption of the grave, and the variety of changes our very dust undergoes, may tempt us to some scruples about another life. But however it be in these points, I am well assured, we often doubt whether virtue be the true blessedness of life; whether there be that pleasure in righteousness the Scripture affirms there is. I am confident, the notions of holiness, with which the Scripture furnishes us, are often blotted by the maxims and customs of the world; and there is scarcely one of those, who are Laodiceans and trimmers in religion, that do not flatter themselves, that GOD will not be as severe as his threats; and that he will receive them into heaven upon milder and softer terms than the Gospel proposes. Some such kind of infidelity as this must possess the heart, wherever the life is so infinitely below our profession. When" the word preached doth not profit," it is because it is not" mingled with faith in those that hear it." If we did truly believe, if we saw the promises of God as evident and present by faith, it were impossible but they must move, but they must enkindle in us another sort of desire; and this desire would soon produce another sort of life. How does a prospect of gain captivate the covetous How does the expectation of pleasure inflame the voluptuary How does the sight of vanity and grandeur affect the proud And the hope of glory fire the ambitious What, have the beauty and pleasures of holiness no attraction Has heaven no charms in it Have the favor and love of GOD, and of JESUS, no force, no power in them Surely we have not the face to deny, but that the promises of GOD are great and precious ones, and if they raise no passions in us, it must not be through want of excellence in them, but want of faith in us. And then judge you, how acceptable this kind of infidelity must render us

 

to GOD.

 

 (4.) The fourth fountain of this unsteadiness and re-missness in religion is, some remains of corruption; the prevalency of some vicious passion or other. Men's actions are the plainest indications of their affections. If the life looks two ways, we need not doubt but that the heart does so too. This was that which made the young man in the Gospel fluctuate so long between GOD and mammon; this was the case of HEROD; he had yielded, no doubt, to the Baptist's reasons, if he had not been drawn back by the charms of HERODIAS. And this is the case of every man who is but" almost a Christian: " he is under the ascendant of some silly or vile lust; this is that which diminisheth the price of Canaan.

 

 Without doubt men would apply themselves more vigorously to spiritual things, were they not too fond of the body and the pleasures of it: they would seek the kingdom of heaven more earnestly, and make a better provision for the other world, were they not too much taken with this, and therefore, too apt to set up their rest on this side Jordan. Now if this be so, what can we expect They only who conquer are crowned; they who sow to the flesh and to the world, can reap nothing from these but corruption. These kinds of Christians, though peradventure they are not slaves to any scandalous lusts, are yet entangled by some other, not much less injurious, though not to reputation, yet to purity of heart: they are captivated to the world and flesh, though their chains seem better polished, and of a finer metal; they cannot mount upwards, they cannot conquer, being retarded and kept under, if not by the strength of temptation^ yet by their own softness and weakness; and the more innocent the object of any one's passion is, generally the more fatal, because we are the more apt to indulge ourselves in it.

 

 2. The causes of lukewarmness being thus pointed out, it is evident what the cure of it consists in, namely, in strengthening our faith, and in completing our reformation. I will now endeavor to show, (1.) The folly; (2.) The guilt; and, (3.) The danger of it.

 

 (1.) The folly. How reasonably may I here address myself to the lukewarm in the words of ELIJAH to the Israelites: " How long halt ye between two opinions.' If the LORD be GOD, follow him; but if BAAL, then follow him." (1 Kings 18: 21.) If you do indeed believe, that your safety and happiness depend upon GOD, then serve him in good earnest; but if you think this depends upon the world, the flesh, and the Devil, then serve these. If you really think virtue and religion are the most solid and stable treasure, then strive sincerely and vigorously to possess yourselves of them; but if you really think that the ease and pleasure of the body, respect, and pomp, and state, are the proper portion, and sovereign good of man, then devote and ofier up yourselves to these. For what a folly is that life, which will neither procure us the happiness of this world, nor of another.' To what purpose is it to listen only so much to conscience, as to damp and chill our pleasure; and so much to pleasure, as to disturb the peace and repose of conscience But, indeed, the disparity is so vast between GOD and the world, between religion and sensuality, covetousness, and ambition; between those hopes and enjoyments we may reap from the one, and those we can fancy in the other; that there is no place for doubting what choice we are to make, or to which side we are to adhere; nay, in this we are more criminal than the Israelites, being self-condemned. The Israelites seem to be at a loss, whether the LORD or BAAL were GOD; they doubted under whose protection they might thrive best. But at this day, whoever believes a GOD, knows very well there is none besides him. Whatever passion we have for the world, and the things of it; whatever spiritual idolatry we are guilty of, our opinions are not yet so far corrupted, as to attribute to them, in reality, any thing like divinity. 

 

 Whilst we dote on wealth, we at the same time know that it makes itself wings and flies away; whilst on greatness and power, we know that it is but a piece of empty and toilsome pageantry, and often the subject of misery and dismal tragedies, not incident to a lower state: Whilst we dote on pleasure, we are well assured that it is dishonorable and short, and intermixed with fear, and shame, and torment. We know that nothing here below is able to free our state from calamity, our mind from guilt, the body from death, much less the whole man from a miserable eternity. In one word, we know that what we admire is vanity, and what we worship is indeed an idol. This being so, I will insist no longer on this topic; for since the world bears no competition with GOD in our opinion, though it often rival him in our affections, we are not to impute the halting of a Laodicean Christian to any persuasion of omnipotence or all-sufficiency, or any thing like divinity in the things he dotes on, serves, and worships; but we must find out some other reason of it. And that is generally this, We are willing to believe, that our fondness for the world, and our indulgence to the body, is consistent enough with religion; that it is no provocation to GOD, nor, consequently, prejudice to our eternal interest. And then it is no wonder if we blend religion and sensuality; and stand divided in our affections; and consequently halt in our service between GOD and the world. To prevent this, I will show,

 

 (2.) That this is a great sin; which is sufficiently evident from this single consideration, That it frustrates the efficacy of the Gospel and the SPIRIT, and entirely defeats the great design of the Christian Religion. For,

 

 [1.] Religion has no effectual influence upon the lukewarm; the Gospel works no thorough change in him. The sinner is not converted into a saint; nor human nature perfected by participation of a divine.

 

 [2.] The Laodiceans can never offer up to GOD any gift, any sacrifice worthy of him; nor render him any service acceptable to him; the" kingdom of GOD is righteousness, and peace, and joy in the HOLY GHOST. He that in these things serveth CHRIST, is acceptable to GOD, and approved of men." (.Rom. 14: 17,18.) But, alas 1 such men are utter strangers to these things; a few faint and irresolute wishes, formal and customary prayers, niggardly and grumbling alms, and an attendance upon GOD'S word, rather out of spiritual wantonness, than devotion, these are the offerings they make GOD; and will GOD be better pleased with these, than he was with those of Israel that were deformed with maims and blemishes ""Offer now these to thy governor; will he be pleased with thee, or accept of thy person", says the LORD of hosts." (Mai. 1: 8.) The primitive Christians offered up to GOD prayers and tears, labors and travails; nay, their honors, their fortunes, their lives, their blood. But, alas! what have these men to offer They have not love enough to put them upon any expense; nor faith enough to put them upon any hardships. For though they think themselves rich and increased in goods, and to have need of nothing, yet are they poor, wretched, and miserable, and blind, and naked. And shall these receive a crown of righteousness Shall these share in the kingdom of Jesus Shall these partake in the triumph of the last day It can never be; they do nothing worthy of the Gospel, nothing worthy of the SPIRIT of GOD: nothing that can entitle them to the benefit of the cross of CHRIST.

 

 [3.] The life of the Laodicean Christian will never do any credit to religion. No man will be ever able to discern the beauty of holiness, or the power of divine truths, from the practice and conversation of such. Had the carriage of the primitive times been such as this, I know not what miracles might have done, I am sure examples would never have made any proselytes. But the Christians then acted those virtues, which the Pagan only pretended to: this was that which made the world admire and love Christianity. (3.) After thus much said of the effects of this sort of carriage, I need scarcely put any one in mind, what will be the last and saddest effect of it; for if our Christianity be such, that it neither set us free from our bondage to the world and flesh, nor enrich our soul with true and solid virtues; if it neither promote the honor of GOD, nor the good of man; it must unavoidably follow, that having no true title to GOD'S favor, nor any rational ground on which to build an assurance of it, we can reap no true comfort from religion here, or any reward from it hereafter. Alas! what talk I of comfort and reward" Distress and anguish must take hold of the sinners in Sion; and fear-fullness must surprise the hypocrite: " and from the troubles and miseries of this life, they must go down into the everlasting torments of another.

 

 The Scripture is plain; GOD will spue them out of his mouth, as he did the Laodicean: he will shut the gate of heaven against them, as against the foolish virgins that had no oil in their lamps: and their hell will have one torment in it, which is incident to no others, that they had once the hopes of heaven; and it is no small aggravation of misery to fall into it, even from the expectation of happiness.

 

 This is not, as I observed above, to be applied to accidental dullness or deadness in duty; nor are the abatements of love, which good men sometimes suffer, immediately to be pronounced damnable. But yet these are to be put in mind of the danger they are in, in the words of the SPIRIT to the Church of Ephesus: " Nevertheless, I have somewhat against thee, because thou hast left thy first love. Remember, therefore, from whence thou art fallen; and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent." (Rev. 2: 4, 5.)

 

CHAPTER 6:

 

Of Zeal.

 

 I AM arrived at the last stage of perfection, which I choose to call a state of zeal; not only because the Scripture seems to direct me to this expression, but also because it seems to me full and proper. That other expression, the state of love, suits my purpose well enough; but does not come up so exactly to it, as the state of zeal; for I take zeal to be love, in its utmost elevation and vivacity.

 

 I will here discourse of three things,:-1. What zeal is.. 2. What is that perfection of holiness or righteousness, wherein it consists. And, 3. Of the efficacy or force of this holiness, as it exerts itself in good works.

 

 1. Of zeal in general, what it is. I do not exclude some degrees of zeal, from every period of the Christian's life; sincerity cannot subsist wholly without it. Hunger and thirst after righteousness must be more or less in every child of GOD. But it may signify one thing in the infant, another in the adult Christian; in the one the conquest of sin, or of the remains of sinful habits, is the object of this hunger and thirst; in the other, it imports a vehement desire of whatever is yet wanting to a consummation of righteousness already fixed and established; the ultimate perfection of it in heaven; and the promoting the divine glory upon earth. By a state of zeal, then, I here mean virtue or holiness, not in the bud, or in the blossom, but in its full strength and stature, grown up, and ripe and loaded with blessed fruits: I mean that holiness which is the result of illumination, or clearness of judgment, of the strength and force of holy resolution, and the vigor and energy of holy passions. In a word, I mean that solid, spiritual, and operative religion, which may be felt and enjoyed by us ourselves, in the serenity and tranquility of conscience, the longings and breathings of pious desires, the joys and pleasures of a rational assurance; discerned by the world in our lives and actions, in the modesty of our garb, in the plainness and humility of all things else that pertain to the port of life; in the temperance of our meals, the purity and heavenliness of conversation, the moderation of our designs and enjoyments, the instruction of our families, with a tender and indefatigable watchfullness over them; the constancy of our attendance upon, and the devoutness of our deportment in, the public worship of GOD; and, finally, in the activity and generosity of our charity: or, to speak my thoughts in the language of ST. PAOL, a state of zeal is that maturity of holiness which abounds in" the works of faith, the labor of love, and the patience of hope, in our LOUD JESUS CHRIST, in the sight of GOD, and our Father." (1 Thess. 1: 3.) Now the end of all this is, the advancing the glory of GOD; and therefore zeal is well defined, by an ardent or vehement desire of doing so. Now this is advanced two ways: First, By our personal and inherent holiness. And, Secondly, By the fruit of it, good works. Of both which I will now speak more particularly.

 

 2. Of that perfection of holiness which constitutes zeal. Here I will inquire into two things:-(1.) Whether the perfect man must be possessed of all the treasures of goodness; whether he must be adorned by a confluence, and an accumulation of all virtues. (2.) What height of virtue, what degree of holiness, he may be supposed to arrive at.

 

(1.) Of the extent of righteousness. Universality is as essential a property of Gospel-righteousness, as sincerity. There is an inseparable connection and union between all Christian virtues; so that he who wants any, must be concluded to have none: this want being, not like a blemish that diminishes the beauty, or a maim that weakens the strength, but like a wound that dissolves the frame and contexture of the natural body.

 

 This is partly built upon reason, which tells us, that there is a native lustre and beauty in all virtues; and therefore, there is no one in the whole system of morality, but must be amiable to a good man. Partly upon Scripture, in which we find the Christian represented as" holy in all manner of conversation: " (1 Pet. 1: 15;)"perfect in every good work;" (Heb. 13: 21;)" as filled with all the fullness of GOD;" (Eph. in. 19;) and exhorted in the most comprehensive terms imaginable, to the practice of every virtue. " Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." To which, may be added numerous texts, importing that faith is a principle of universal righteousness; and that the fear and love of GOD equally oblige us to all his commandments; and that the violation of one involves us in the guilt of all. And the result of all seems to be plainly this, that the whole chain of graces is dissolved, if there be but one link wanting.

 

 The least which is implied herein is this,- [1.] The perfect man must not only be set free from the dominion of sin, but also abstain even from, a single act of presumptuous wickedness; he must neither omit a duty, nor commit any thing repugnant to it.

 

 [2.] He must be endued with spiritual wisdom and understanding, with faith, hope, charity, with the graces which I will call universal, because necessary to all as Christians, and that too in an eminent degree, so as to be'"strong in the grace which is in CHRIST JESUS." This will render him holy in all manner of conversation, and throughly furnished to all good works. These two things constitute universal righteousness, and complete the perfect man, or, if not, what follows will.

 

 [3.] He must excel in those virtues which are most natural. I call those virtues natural, to which grace and nature most powerfully dispose and incline him. For these he seems to be designed by GOD; these will soon grow up to maturity; and much will be their fruit, and great their beauty.

 

 [4.] The perfect man must be eminent in those virtues which are most necessary. Such are those which his particular station, or any other dispensation of Providence he is under, requires of him. Whatever virtues may be more delightful, these are more important; others may be more natural, these have more of use. A man may fell short of perfection in others, without either disparagement or guilt; but deficiency in these can hardly escape both. Besides, every thing is lovely in its place, and in its time. There is a peculiar grace and lustre which attend the virtues of a man's station, that are scarcely to be found in any other. I would, therefore, have a perfect man truly great in his business, and shine with a dazzling luster in his own sphere.

 

 There is no doubt but the perfect man must love GOD to that degree, that he must always cleave to him; walk as always before him; ever meditate and contemplate on him and his works; contrive and study, labor and contend to please him; it must be an affliction to him to be divided from him but for a little while, and he must ever and anon, by day and night, break out into his praises, and rejoice and glory in him. He must love God to that degree, as that all things, in comparison of him, must appear blasted and withered, empty and contemptible, without pleasure, without beauty; and consequently, he must so thirst after the beatific vision, after the presence and fruition of GOD, that he must earnestly desire to be dissolved, and pant, and long to be dismissed from the pilgrimage of this world, and from the corruptible tabernacle of the body. Nor do I doubt, but that this love is often sensibly transporting; it is a fire within, that strives to break out, and exert itself in the fruitions of heaven; it is a rich and mighty cordial, that raises nature above itself, and makes it all purity or glory.

 

 (i.) Thus have I considered the extent or compass of the perfect man's virtues. I am next to inquire, To what degrees of virtue he may advance.

 

 And first, Reason and Scripture press us on towards an endless progress in virtue. Such a degree of excellence, to which nothing can be added,-such, a height, above which there is no room to soar, if applied to man, and this world, is surely but an imaginary notion. To dream of such a perfection, were to forget our nature and our state; no sagacity of judgment, no strength of resolution, no felicity of circumstances, can ever advance us to this height. Such a perfection as this, that is incapable of any increase, belongs to GOD alone. It is hard to conceive how we should enjoy divine faith, without growing in spiritual wisdom and understanding; it is hard to conceive how we should give GOD, the world, and ourselves, repeated proofs of our integrity in the day of trial, without increasing our strength and assurance; and love must naturally increase with these. Whence it is that ST. PAUL, acknowledging himself not yet perfect, resolves, that" forgetting those things that are behind, and reaching forward to those things that are before, he would press on towards the mark, for the prize of the high calling of GOD in CHRIST JESUS." (Phil. 3: 13, 14.)

 

CHAPTER 7:

 

Of Zeal, as it consists in Good Works.

 

 AND now, let not any one think that I have taken pains to advance the illumination of a sinner; to raise him as far as might be above the corruption of nature, and the defects and infirmities of life; to scatter those fogs and mists which hung upon his spirits, and to enrich him with heroic virtues;-let no man, I say, fancy that I have labored to do all this, that after all my perfect man might sit down like an Epicurean god and enjoy himself, might talk finely of solitary shades and gardens fitted for the noblest designs, in a sluggish retirement. No, no. As virtue is the perfection of human life, so is action the perfection of virtue; and zeal is that principle of action, .which I require in a saint of GOD. Accordingly, the Scriptures describe this great, this happy man, as" fervent in spirit, zealous of good works." Such an one was MOSES," mighty in word and deed, as well as learned in all the knowledge of the Egyptians." Such an one was ST. STEPHEN, as full of a divine ardour, as of an irresistible wisdom. What need I multiply instances This is that which distinguishes the perfect man from all others: the victories of faith, the labors of charity, the constancy and patience of hope, and the ardors of devotion.

 

 Zeal is a perfection that shines with such a peculiar luster, with such a heavenly majesty and sweetness, that nothing else can imitate it; it is always pursuing good, the honor of GOD, and the happiness of man; it" contends earnestly for the faith once delivered to the saints;" but it contends as earnestly too to root out wickedness, and implant righteousness in the world; it is not eager for the articles of a sect or party, and unconcerned for catholic ones; when it presses for reformation, it begins at home, and sets a bright example of what it would recommend to others; it is meek and gentle under its own affronts, but warm and bold against those which are offered to GOD. In a word, though love fill its sails, divine wisdom and prudence give it ballast; and it has no heat, but what is tempered by charity and humility.

 

 Need I fix the various degrees of seal Alas! it is not requisite; zeal being nothing else but an ardent thirst of promoting the divine glory by the best works. It is plain, the more excellent the work, and the more it cost, the more perfect, the more exalted the zeal that performs it. When, like MARY, we quit the cumber and distraction of this world, and choose religion for our portion, then do we love it in good earnest; when, with the disciples, we can say," LORD, we have forsaken all and followed thee," or are ready to do so; when we are continually blessing and praising GOD; when, if the necessities of Church require it, we are ready to call"nothing our own;" when we are prepared, if the will of GOD be so, to " resist even unto blood;" when nothing is dear, nothing delightful to us, but GOD and holiness; then have we reached the height of zeal. In a word, zeal is nothing else but the love of GOD made perfect in us; and if we would see it drawn to the life, we must contemplate it in the blessed JESUS, the pattern of heroic love. How boundless was his love, when the whole world, and how transcendant when a world of enemies, was the object of it I How indefatigable was his zeal! 

 

 How wakeful, how meek, how humble, how firm and resolved! His labors and travails, his self-denial, prayers, and tears, his silence and patience, his agony and blood, and charitable prayers poured out with it for his persecutors, instruct us fully what divine love, what divine zeal is. And now, even at this time, love reigns in him as he reigns in heaven; love is still the predominant, the darling passion of his soul. Worthy art thou, O JESUS, to receive honor, and glory, and dominion! Worthy art thou to sit down with thy FATHER, on his throne! Worthy art thou to judge the world, because thou hast loved, because thou hast been zealous unto death, because thou hast overcome! Some there are, indeed, who have followed thy bright example, though at a great distance. First, martyrs and confessors; next, thpse beloved Princes who have governed their kingdoms in righteousness; to whom the honor of GOD, and the good of the world, have been far dearer than pleasure, than empire, than absolute power. 

 

 And next follow,------Hold! This is the work of angels; they must marshal the field of glory in the end of all things. O my GOD, may I, at least, be one, to fill the train of the triumphant procession of that blessed day, when thou shall crown the zeal and patience of thy saints!

 

 Thus have I given a short account of zeal. I will now endeavor to kindle it in every breast by some few considerations, which will at once evince the necessity, and declare the fruit of it. 1. Our own security and happiness demand a zeal fruitful in good works. 2. It is indispensable to the good of our neighbor. 3. It ministers most effectually to the glory of GOD.

 

 1. Our own salvation and happiness depend upon it; for without this, we frustrate" the counsel of GOD against our own souls." It was for this CHRIST died," that he might purify to himself a peculiar people, zealous of good works." This is the great end of our election: " GOD has chosen us in CHRIST before the foundation of the world, that we should be holy and without blame before him in love;" (Eph. 1: 4;) which is to be explained by Eph. 2: 10, where GOD is said to have" before ordained that we should walk in good works." And the beginning of the verse reminds us, that it is for this end GOD imparts the light of his word, and the vigor of his SPIRIT; and for this end he sanctifies and renews our nature: " We are his workmanship, created in CHHIST JESUS unto good works."

 

 What shall I say more Our LORD, in his narrative of the last judgment, and elsewhere, and his Apostles, in almost innumerable places, have with great power and great earnestness inculcated this doctrine,-that we shall"be judged according to our works;" that immortality and glory are" the portion, not of knowledge, but patience and charity; not of an orthodox belief, but of righteousness and zeal; for the incorruptible, the never-fading crown, is" a crown of righteousness." Or if men will be judged by their faith, which is not the language of the Gospel, this does not alter the matter at all; since faith itself will be judged by its works." Hereby we know that we know him, if we keep his commandments. Yea, a man may say, Thbu hast faith, and I have works; show me thy faith without thy works." (James 2: 18.) Dost thou believe in GOD Why art thou not" holy as he is holy" Dost thou believe in JESUS Why dost thou not" deny thyself, take up thy cross, and follow him" Why dost thou not walk as he walked Dost thou believe a judgment to come Why dost thou not" work out thy salvation with fear and trembling" Why dost thou not "prepare to meet thy GOD" Why art thou not" rich in good works, that thou mayest lay up a good foundation against the time to come, and lay hold on eternal life"

 

 Nor are good works less necessary to prove our love, than faith. Certainly, if we love GOD, we cannot but seek his glory; we cannot but be desirous to maintain communion with him. And if so, do we know any sacrifice that is more acceptable to GOD than good works Do we know any that he delights in more than zeal Do we love the blessed JESUS Are not good works the very test of this love which himself has appointed " If a man love me, lie will keep my commandments." (John 14: 15.)"Ye are my friends, if ye do whatsoever I command you." (John 15: 14.) "The love of CHRIST," says the Apostle," constrains us;"-What to do-" To live not to ourselves, but to him that died for us, and rose again." (2 Cor. 5: 15.) What other returns can we make to JESUS What other way can we express our gratitude to him He sits on the right hand of GOD; "all power is given him in heaven and in earth; he does not himself need our ministry, nor want our service and charity. But hear what he says: " Inasmuch as you did it to one of these, you have done it to me." (Matt. 25: 40.)

 

 2. Our zeal is indispensably necessary to the welfare and happiness of others. Do we regard our neighbour's eternal interest It is zeal that represses sin, and propagates righteousness; it is zeal that defends the faith, and suppresses heresy and error; it is zeal that converts the unbeliever, and builds up the believer; it is zeal that awakens the drowsy, quickens the lukewarm, strengthens the weak, and inflames the good; it is zeal that baffles all objections, refutes all calumnies, vanquishes all opposition against religion, and oppresses its enemies with shame and confusion; it is, in a word, zeal, and zeal alone, that can make religion appear lovely and delightful, and that reconciles the world to it; for this alone can adorn the Gospel; it renders virtue more conspicuous, more taking, in example than it can be in description.

 

 Nor is zeal less serviceable to the temporal, than eternal interest of mankind. When GOD laid the foundations of the world, he laid the foundation of virtue too; and when he formed man, he wove the necessity of good works into his very nature. How indispensable is justice, to poor creatures who lie so open to wrongs and injuries! How indispensable is generosity, to those who are exposed to so many accidents, to so many wants, to such a vicissitude of fortune And being all subject to so many follies and infirmities, to so many mistakes and fancies, how strong must be our obligation to mutual patience and gentleness! In a word, sin and misery abound in the world; and if there were not virtues and good works to balance the one, and to relieve and support us under the other, life would be intolerable. So that revealed and natural religion necessarily center in a zeal for good works, as their ultimate end and utmost perfection in this life; and the rule of our SAVIOR, "Whatsoever ye would that men should do to you, do ye even so unto them," is an abstract, not only of the Law and the Prophets, but of the code of nature too; and this single principle, if sincerely pursued, will work us up to the noblest heights of zeal.

 

 I might here, if it were necessary, easily show, that zeal has as happy an influence on the public as the private; that this must animate that justice and mercy that supports the throne; that it is the soul of that honor, integrity, generosity, and religion, which support the states and kingdoms of the world; and without which, all political systems must needs tend to a dissolution. But I have said enough; and from what I have said, the truth of my third consideration naturally appears,-

 

 3. Namely, That zeal ministers most effectually to the glory of GOD. For if zeal be in itself thus lovely, thus necessary; if the fruits of it be thus serviceable to the temporal and eternal interest of man; what a lovely, what an agreeable notion of GOD shall we form from this one consideration of him,-That lie is the great Author of it That he is the origin and fountain of that light and heat, of that strength and power, of which it is compounded He commands and exacts it; he excites and encourages to it, by the promise of an eternal crown. He has planted the - seeds of it in our nature, and he cherishes them by the blessed influences of his SPIRIT. How gracious is the divine nature! how gracious is the divine government 1 when the substance of his laws is, that we should love as brethren, that we should clothe the naked, feed the hungry, deliver the captive, instruct the foolish, comfort the afflicted, forgive one another, if need be, seven times a day, and more! If to do all this be an argument of being regenerate; if this be a proof of his SPIRIT ruling in us, his nature communicated to us, and his image stamped upon us, how amiable must GOD be, when we discern so much benefit, and so much beauty, and so much loveliness in those qualities, which are but faint and imperfect resemblances of him In a word, the holiness of his children and servants, is a demonstration of.the holiness of GOD himself; and in this consists the very lustre of divine glory. Holiness is the flower of all his attributes; the most perfect, because the most comprehensive, of all his perfections: for holiness includes wisdom, power, and goodness. As to goodness, the case is so plain, that holiness and goodness are commonly used as terms equivalent. As to wisdom, it is evident, that no action is commendable and lovely, unless the principle, the motive of it, be wise and rational; therefore wisdom cannot be separated from the notion of holiness. Lastly, As to power, this must needs be comprised in it too; for beneficence, which is one great branch of holiness, must unavoidably imply power in the benefactor, and impotence and want in the beneficiary.

 

This is the notion wherein holiness, when ascribed to GOD in Scripture, is generally taken." Holy, holy, holy LORD GOD of Hosts; heaven and earth are full of thy-glory;" does express the greatness and majesty, as well as the rectitude and purity of the divine nature; and to "sanctify the LOUD GOD in our hearts" is, in the language of the Scripture, not only to love him for his goodness, but to revere him for his majesty and greatness.

 

 Need I here add, that the excellencies of the creature, their subserviency to the great ends of their creation, is the glory of the Creator; just as the beauty, strength, and convenience of the work, is the honor of the architect If the sun, moon, and stars, the irrational and inanimate parts of the creation, show forth the glory of GOD, how much more do spiritual and rational beings And virtue is the perfection of reason, and zeal of virtue; for this is that which does directly and immediately advance those great ends that are dearest to GOD.

 

CHAPTER VIII.

 

Of Humility.

 

 Qua SAVIOR has so often pronounced the humblest the greatest in the kingdom of heaven; he has so often promised the greatest exaltation to the lowest condescensions; he was himself so illustrious an example of lowliness of heart, of poverty of spirit; and the Apostle has so expressly asserted his joy and crown to be the reward of his humility, that I can never think man can ever rise to a more eminent height, than that to which the imitation of this virtue of CHRIST will advance him.

 

 The more perfect, therefore, man is, the more humble must he be too. The more he knows GOD, the nearer he is admitted into communion with him, the more plainly will he discern at how infinite a distance he stands from the divine majesty and purity, and will prostrate himself even into dust and ashes before him. The perfect man admires, adores, obeys, loves, relies, trusts, and resigns up himself and all that is dear to him, to GOD. He is nothing in his own eyes; he pretends to nothing, he lays claim to nothing, on any other title than that of the goodness and bounty of GOD. Whatever virtues he has, he ascribes them to the grace of Go; and the glory and immortality he expects, he expects only as the gift of GOD, through JESUS CHRIST our LORD. And whatever he be in himself, he compares not himself with others, but he proves his own work, that he may have rejoicing in himself alone, and not in another. Nothing but zeal for GOD, or charity for man, can put him upon the asserting his own service; but when he glories, it is like ST. PAUL, in his infirmities, that the power of CHRIST may rest upon him.

 

 Need I here insist on the fruit of humility Surely it is conspicuous to every one that thinks at all. Great is the peace and rest of the humble soul here; and great will be his glory hereafter. He who loves not the world, nor the things of it," the lust of the flesh, the lust of the eyes, and the pride of life," enjoys a perpetual calm and serenity of mind. There is nothing that can breed in him uneasy desires and fears. He is fixed on an immutable and perfect good; and he that now quits all for GOD, shall one day participate of the fullness of GOD, and that for ever.

 

 Need I invite and exhort man to humility Need I guard him against spiritual pride One would think it were altogether useless to attempt it. Is it possible that the creature should think himself so independent of his Creator, that he should be able to pay him more service than were due to him Is it possible that man should set such a rate upon his own righteousness, as to think it capable of deserving the utmost rewards that an infinite GOD can bestow upon him Is it possible, in a word, that man,-poor, frail, sinful man,-man that can do nothing that is good, but by the assistance of divine grace,-man, depraved and corrupted in his nature, and but a very ill husband of grace;-is it possible, I say, that man shpuld be proud towards GOD; towards that glorious and incomprehensible Being, who is the Creator and the LORD, the monarch and patron, the GOD and Father of heaven and earth But as absurd as this is, universal experience teaches us, that humility, true humility, is a hard lesson; and that very excellent pei sons are not out of the danger of falling into elation of mind. In order therefore to promote the one, and secure us against the other, I will propose two or three considerations. (1.) There never was mere man yet that did not fall short of his duty. (2.) Man is the creature of GOD, depends upon him, and has received all from him; and therefore let him do the utmost he can, he does no more than his duty. (3.) GOD stands in no need of our service; and it is our own, not his interest we promote by it.

 

 (1.) There never was a mere man yet, that did not fall short of his duty. For proof of this, I will not fly to original corruption, or sins of infirmity. Alas! I need not. The Apostle (Rom. \. 2: and 3:) lays the foundation of justification by faith, in the universal defection and depravation of mankind." They are altogether gone out of the .way, there is nqne that does good, no, not one." And what sins he there charges the world with, the catalogue he gives us of them will inform us. But are we no better than they I answer, The light of the Gospel, and the preventing grace of GOD, have undoubtedly given a great check to the progress of sin in the world: but since no man can be justified but through faith in the blood of JESUS, it is plain that we too must be concluded under sin. And though our sins may not in number equal theirs, yet we ought to remember too, that every sin is the more provoking, the greater the grace is which it resists and despises. But what need I compare ourselves with the Jew or Gentile What need I prove by argument and authority, that no man ever yet lived without sin Whoever yet looked back diligently into his past life, and did not meet with stains and deformities enough When I consider what legions of sins are ranged under those two banners of the-Devil, the filthiness of the flesh, and of the spirit; when I call to mind envy, discontent, murmuring, distrust, pride, covetousness, ambition, willfulness, contention, forwardness, passion, dissimulation, falsehood, flattery, and a thousand other sins; and when I reflect upon the propensions of nature, and the almost innumerable temptations to which we are exposed, I must confess I am not at all surprised to think that no flesh can be justified in the sight of GOD by a covenant of works: and whenever I find any upon a death-bed, as I do some, acquitting themselves from the guilt of any deliberate wickedness, I rather admire their ignorance and partiality, than their innocence. And yet, after all, a good man is not to examine himself only concerning the evil that he has-done, but also, concerning the good which he has omitted. He must inquire how far he has fallen short of that purity of heart, which he ought to have come up to: and how far he has been wanting in those duties which a thorough zeal would have pushed him on to. And when he has done this, let him be proud if he can.

 

 (2.) Man is the creature of GOD, depends upon him, and has received all from him. And therefore, let him do the utmost he can, he does no more than his duty: and, strictly speaking, cannot merit of him. He that will pretend to merit, must be his own master; he must have a right over his own actions; he must be free to dispose of his affections and services as he pleases. For if he be antecedently bound, if he have no right to dispose of himself, or any thing he is possessed of, it is plain such a one cannot merit. And this is the direct case between GOD and man. GOD is the great LORD, the proprietor of heaven and earth. He that gives alms, does but restore part of what GOD lent him: he that takes patiently the loss of goods, or health, or friends, does but give back what he had no right to retain: he was but tenant at will, and had no right to any thing longer than GOD thought fit to continue it. And in all other instances of duty the case will be still plainer. If he worship GOD, there is infinite reason that he should; for he depends upon him for his being and preservation. If he love GOD never so much, GOD has deserved much more than he can pay him: not only the enjoyments of life, but even life itself, being derived from him. From this argument it will follow, that it is impossible for a creature to merit of its Creator: angels themselves never could. For might it not be said with as much truth concerning them, as concerning man," Who made thee to differ Or what hast thou which thou didst not receive And if thou hast received it, why dost thou boast as if thou hadst not received it." (I Cor.iv. 7.) And the same may be concluded concerning ADAM in Paradise. For I demand, had he kept the covenant of GOD, had he done this by divine grace, or by his own strength If by the grace of GOD, as Divines generally h.pld, then may we apply the expression of ST. AUGUSTINE to ADAM, as well as to any one now under the dispensation of the Gospel: " That when GOD rewards the works of man, he does only crown in him his own gifts." But suppose he had done this by his own natural strength: were not the endowments of nature, as much the gifts of GOD, as the endowments of grace The one was natural, ]the other super-natural gifts: both gifts still, though of a different kind. If it be here objected, If this be so, how comes ST. PAUL to affirm," to him that worketh is the reward due, not of grace, but of debt" (Rom. 4: 4.)

 

 I answer, First, GOD seems, when he enters into covenant with man, to suspend the natural right which he has over him as his creature; and to /transact with him as free, and master of himself: but this is all infinite condescension.

 

 Secondly, It seems unsuitable to the infinite goodness of GOD, to bereave man of the life and happiness he has once conferred upon him, unless he forfeits it by some demerit: " the gifts and calling of GOD are without repentance;" nor can I think how death, which has so much evil in it, could have entered the world, if sin had not entered in it first. In this sense, unsinning obedience gives a kind of right to the continuance of those good things, which are at first the mere effects of divine bounty.

 

 Lastly, a covenant of works being, once established, it is plain, that as sin forfeits life, so obedience must give a right to it: " and as the penitent could not be restored, but by an act of grace, so he that commits no sin, would need no pardon. But then, life itself, and an ability to work righteousness, must be owing to grace antecedent to the covenant: and so such a one would have whereof to boast comparatively, with respect to others who fell; but not before God. The sum of all is, man has nothing to render to GOD, but what he has received from him: and therefore, can offer him nothing but his own, which is no good foundation for merit. But suppose him absolute master of himself; suppose him holding all things independent of GOD; can the service of a few days merit immortality, angelical perfection, add a crown He must be made up of vanity and presumption, that dares affirm this.

 

 (3.) GOD stands in no need of our service; and it is our own, not his interest we promote by it. The foundation of merit amongst men is impotence and want: the Prince wants the service and tribute of the subject; the subject the protection of the Prince: the rich needs the ministry and the labor of the poor; the poor, support and maintenance from the rich. And it is thus in imaginary, as well as real wants. The luxury and pleasure of one must be provided for and supported by the care and vigilance of others: and the pomp and the pride of one part of the world cannot subsist, but on the servitude of the other. In these cases, therefore, mutual wants create mutual rights, and mutual merit.

 

 But this is not the case between GOD and man. GOD is not subject to any wants or necessities: nor is his glory or happiness capable of diminution or increase. He is a monarch, that needs no tribute to support his grandeur, nor any strength but his own, to guard his throne. If we revolt, or rebel, we cannot injure him: if we be loyal and obedient, we cannot profit him. He has all fullness, all perfection in himself: he is an Almighty and All-sufficient GOD. But on the quite contrary, though GOD have no wants, we have many; and though his majesty and felicity be subject to no vicissitude, we are subject to many. Our service to GOD, therefore, is our own interest; and our obedience is designed to procure our own advantage. We need, we daily need his support and protection; we depend entirely on his favor and patronage: " In him we live, and move, and have our being;" and from him, as from an inexhaustible fountain, we derive all the streams of good, by which we are refreshed and improved. To know and love him is our wisdom; to depend upon him, our happiness arid security 5 to serve and worship him, our perfection and liberty; to enjoy him will be our heaven; and those glimpses of his presence, which we are vouchsafed through the SPIRIT in this life, are the pledges and foretaste of it.

 

 This is the constant voice of Scripture: " Every good gift, and every perfect gift, is from above, and cometh down from the Father of Lights." (James 1: 17.) If I were hungry, I would not tell thee; for the World is mine, and the fullness thereof. Will I eat the flesh of bulls, or drink the blood of goats Offer unto GOD thanksgiving, and pay thy vows unto the Most High: and call upon me in the day of trouble; I will deliver thee, and thou shall glorify me." (Psa, 1. 12,13.)