1. The Second is a state of Imperfect Life The Third is a state of Health and Vigour The first is a state of Rest and Acquiescence in Sin The second is a state of Contention The third is a state of Victory In the first state the Mind is laid fast in a deep sleep In the second she is between sleeping and waking In the third she is broad awake and well come to her self He that is in the first state is born only of the Flesh and has no higher Principle in him He is that Animal Man that perceives not the things of God 1 Cor. 2. 14. He that is in the second has indeed some quickning Motions some ineffective Stirrings and Endeavours of the Divine Life But he that is in the third is born of the Spirit and of God and doth not commit Sin because his Seed remains in him Joh. 3. 9. From this Distribution of the Moral State of Man 't is evident that there can be but two distinct Degrees of Righteousness or states of the Divine Life For the first of the three as was before remark'd is a state of meer Death and Sin Righteousness and Life belong only to the two latter but with this great difference that the first of these two Degrees tho it has something of Life and Righteousness in it yet 't is such as is consistent with the final and absolute Prevalency and Dominion of Sin and consequently such as cannot qualifie a Man for Pardon or put him into a state of Grace and Salvation Whereas in the last the Principle of the Divine Life is supposed to be so strong as not only to resist but to overcome Sin And he that is thus spiritually alive is alive indeed alive unto himself and alive unto God and if he abide in this Life shall live for ever There are therefore but two such Degrees of Spiritual Life and Righteousness as imply different states And therefore to the Distribution of St. John my Answer is That it must necessarily be understood not of three distinct states of Righteousness there being no more for the whole Moral condition of Man but of three Degrees in one and the same general State If it be demanded which of the two states of Righteousness that is I answer That St. John must be supposed to intend the last and best state because he addresses himself to his little Children young Men and Fathers as those who had their Sins forgiven them who had overcome the wicked one and who had known the Father Joh. 2. 12 13. All which Expressions argue one state of Grace in common between them tho differing in Measures and Proportions The reasonableness of which threefold Gradation I do not think my self concern'd at present to enquire into or justifie it being sufficient to my present purpose to have shewn that iâ— cannot be meant of three different states oâ— Righteousness but only of three different degrees in the same state The states themselves are but two Now to the Question What degree or state of Righteousness that is which if we hunger and thirst after we shall be fill'd I answer That it must be no other than that which puts a Man in favour with God and qualifies him for the Mercies of the New Covenant For if the Righteousness it self be not such as will render a Man acceptable with God how can the Desire of it intitle him to his Promises 'T is a much less Worthiness to desire any Righteousness than 't is to have it and how then can it be an acceptable thing to desire an unacceptable Righteousness The Righteousness therefore here intended must be such as makes him that has it acceptable to God and consequently it can be no other but the last degree or state of Righteousness Since nothing short of that can either reconcile God to Man or make Man fit for God And this I take to be the constant Voice of Scripture and the Doctrin of our Holy Church which every where represents an absolute and effectual Love of Holiness and the like Hatred of Sin as necessary to the state of Grace and real Regeneration There are I know some among us who notwithstanding their usual and popular Pretence That they differ from our Church not in any Doctrinal Points of Religion but only about some few Ritual Observances do yet teach very differently in this Article setting the state of Regeneration and Sanctification so low that a bare ineffective striving against Sin is reckon'd a very sufficient mark of it Wherein they conspire with those of the Roman Church who make the slightest Repentance by the Accession of Sacerdotal Absolution to be full and valid only with this Difference That what the one make sufficient in a certain case and on a certain supposition the other make sufficient universally and absolutely requiring nothing further as of necessity to Sanctification than a bare ineffective strife against Sin A state which a Man may be soon in tho according to the same Gentlemen not so soon out For whoever has the least sense of Sin as an Evil and certainly there are but few who have not so much must needs be so far averse to it and cannot possibly commit it but with some reluctance Which yet according to these Men is sufficient to intitle a Man to the state and reward of Sanctification tho at the same time he be the Servant of Sin This I confess is a good way to counter ballance the Severity of their Reprobating Decrees and to stock Heaven as much by one Doctrin as they depopulate it by another But certainly the Gate of Heaven iâ— much too strait both for this Doctrin and for those I will not say that hold it but thaâ— live by it It is a Doctrin too little according to Godliness to be according to Truth and such as makes neither for the Honour of God nor for the Safety of Man But I need reprove it no further it being sufficiently exposed by our most excellent Bishop Taylor in his Preface to the Clergy of England before his Vnum Necessarium All therefore that I further remark is Thaâ— since the Righteousness of the first degree is that which these Men make sufficient for Acceptance with God the same degree of Righteousness would I suppose according to these Men be a sufficient Title to this Beatitude But if the last Degree of Righteousness be only that which can procure us acceptance with God as most certainly it is then that is the only Righteousness which if we duly hunger and thirst after we shall be fill'd I say which if we duly hunger and thirst after Which leads me in the second place to enquire what kind of Hunger and Thirst that is to which this Promise of Repletion is made And first 't is plain that Hunger and Thirst here must be taken in a figurative and metaphorical Sense since Righteousness is not the Object of a Natural but of a Spiritual Appetite Hunger
as innocent Persons but as Sinners and accordingly are not acquitted but pardoned Righteousness in a Moral Sense may be supposed to import all those Divine and Moral Vertues which are required by the Christian Law consisting of the whole Duty of Man to God himself and his Neighbour This latter kind of Righteousness may again be considered either Materially and Abstractedly for the bare Vertues themselves as they are certain supposed Actions which naturally tend to the Good and Perfection both of Human Nature and of Human Society or else Formally and Concretely for such and such Vertues as subjected in Man or for the habitual Will of doing such supposed Actions which is formal Vertue and whereby the Man is denominated vertuous or righteous This is not one of those Distinctions which are without any Difference For the Difference is very clear and great As for instance When it is said I love or practise Vertue and I am proud of my Vertue 't is plain that the Word Vertue does not bear the same Notion in both Propositions For when it is said I love and practise Vertue there it is plain that Vertue is taken Materially for the Abstract Idea of Vertue which is supposed to be the Object of my Love But when it is said I am proud of my Vertue here 't is as plain that Vertue is taken Formally for my Habit of Willing it whereby I am denominated vertuous For I cannot be supposed to be proud of Vertue in its Abstract Idea but only of the Love I have towards it To be short Moral Vertue may be taken either for the Things which are fit to be done or for the habitual Will of doing them The former is the Righteousness of the Law prescribing what ought to be done The latter is the Righteousness of the Man willing to do what is so prescribed These are the general Kinds of Righteousness Now to the Question What kind of Righteousness that is which if we hunger and thirst after we shall be filled I answer First That the Righteousness here intended cannot be Judicial Righteousness since the mere Desire of Pardon or Justification is not of it self sufficient to procure it or to avert the Sentence of Condemnation It must therefore be Moral Righteousness If you ask in what Sense Whether as materially or as formally taken I think either Sense may be admitted But then there will be difference in the Proposition according to the Sense presumed For if Righteousness be here taken materially than the Hungring and Thirsting after it will be a simple and direct Act of the Will But if Formally for that Righteousness whereby a Man is formally good and vertuous then the hungring and thirsting after it will be a Reflex Act of the Will that is a Desire not of Material Righteousness but of the Love of Material Righteousness which is a Man's Formal Righteousness And this Sense of Righteousness I take to be most agreeable to the Exigence of this Place because the Desiring Material Righteousness by a direct Act of the Will actually makes a Man formally righteous and so prevents and anticipates that Repletion which our Lord promises as a future Reward and Blessing Whereas the Desiring Formal Righteousness or the Love of Material Righteousness by a Reflect Act supposes the Man not ye actually righteous as he is also supposed in the Beatitude and so leaves him capable of having the Promise made good to him that he shall be fil led Now as to the Degrees of Christian Righteousness the Masters of Spiritual Life usually assign Three By Degrees I suppose meaning not all those Advances in Righteousness whereby a Man may exceed either another or himself for then they might as well have reckoned 3000 there being an infinite Latitude in Goodness But only such Advances as imply different Periods and distinct States of the Divine Life These they assign to be Three grounding this their Division upon the Authority of St. John who they say represents Christians as under a Threefold State by bespeaking them under the several Titles of Little Children Young Men and Fathers Joh. 2. 12. By Little Children meaning young or new Converts who must be fed with the Milk of the Word with the plain Doctrins and Principles of Christianity By young Men those who are grown up to some Strength in Holiness and have made some Progress in the Mortification o◠the inferiour Life By Fathers those who are arrived to a perfect Habit of Goodness and as far as Human Nature will admit are fully regenerated into the Divine Life But I think this Computation must be retrenched For with all the Invention which I have I can find but three States or Degrees for the whole Moral Condition of Mankind For all the Men in the World and every particular Man in several Periods of his Life may be reduced to one of those three Orders Either he is one of those who do not apprehend Sin as an Evil who either through Want of Understanding and Reflection have not attained to any Sense of its Malignity or through Debauchery and habitual Viciousness have lost it and so will and chuse Sin purely and intirely with Unity of Consent and without any mixture of reluctancy which is the most exalted pitch of Wickedness that a Creature is capable of Or else one of those who indeed do look upon Sin as Evil and as such nill and are averse to it but not looking upon it always as the greatest Evil do oftentimes nill it only imperfectly and absolutely speaking do will and chuse it to avoid as they then think some greater Evil. Or else lastly one of those who looking upon Sin not only under the Notion of Evil but as the greatest of all Evils nill and refuse it not only in some certain respect but absolutely and thoroughly so as not by any means to be perswaded to commit it These Three Degrees will comprize the whole Moral State of Mankind And accordingly I observe that St. Paul makes mention of a three-fold Law The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of Sin which is in the Members Rom. 7. 23. The Second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 23. The Law of the Mind or Conscience The Third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of the Spirit of Life Rom. 8. 2. These three Laws answer exactly to the three Moral States of Human Nature Under the first Law the Law of Sin are those who will and embrace Sin purely and entirely Under the Second Law the Law of the Mind are those who nill and stand averse to Sin in some certain respect as Evil but yet will and chuse it absolutely and effectually Under the third Law the Law of the Spirit of Life are those who absolutely and thoroughly nill the Commission of Sin The first of these States is a state of meer Sin and Death and those of this Order are they who are said to be Dead in Trespasses and Sins Eph. 2.
Roman Orator told Caesar That of all his many Vertues none was either more acceptable or more wonderful than his Mercy and Clemency he might perhaps Complement the Emperour but said nothing extraordinary of the Vertue As will further appear by considering Secondly the great Reasonableness and Usefulness of it As to the Former besides that all that which may be said in the behalf of Charity and Universal Love may be alledged as well for this there are these two more proper and peculiar Grounds to prove and inforce it I. To consider what Man has Receiv'd II. To consider what he Expects And First if we consider what Man has already receiv'd this Vertue of Mercy will appear to be highly reasonable Man has receiv'd innumerable Mercies of God some of which are so great so surprizing and incredible that 't is made one of the greatest Trials and Commendations of his Faith to believe them Such as the Honour of the Hypostatick Union the Redemption from Sin and Misery by the Death of the Son of God the Grace of Repentance and the like All which are yet improv'd and hightened by this further Consideration that they are proper and peculiar to him no other Creatures not so much as the Angels themselves being Partakers with him The Angels indeed as all other Creatures partake of the Goodness of God but Man alone among all the Creatures has the Priviledge to be the Object of his Mercy Since therefore Man and Man only has receiv'd so much Mercy of God it appears very reasonable that he of all Creatures should shew Mercy As it will Secondly if we consider what he expects Man has not yet received so much Mercy but that he expects more The Mercy that he has receiv'd is by the Redemption of Christ to be put into a Capacity of Salvation but the Mercy that he expects is to be actually saved The Court of Mercy is the only Court where Man dares appear or can abide a Trial. Briefly Man expects Mercy both from God and from Man in this Life and in the next in Death and after Death and therefore there is great reason to conclude that he of all Creatures should he merciful and that Cruelty was as little made for Man as Pride Nor is this Affection less Useful than Reasonable The condition of Man in this World is such as makes it as necessary for him to be pitiful as to be a sociable Creature Man cannot subsist without the Guardianship and Protection of Society nor is Society any Security without this Affection For what signifies Strengh and Ability and Society as such infers no more without Inclination to assist The Wise Man tells us that Wisdom is better than Strength Eccl. 9. 16. and 't is very true but neither of them nor both of them signifie any thing without a tender and compassionate Temper Then only may we expect Happiness and Defence from Society when there is the same Sympathy in the Politick as there is in the Natural Body when there is a mutual Correspondency and Communication of Parts like the Sympathetick Answer of one Lute to another When the Heaven hears the Earth in the Prophet's Phrase or as the Apostle more fully expresses it when If one Member suffer all the Members suffer with it or if one Member be honour'd all the Members rejoyce with it 1 Cor. 12. 26. This would make a Millennium indeed nor is any thing further wanting but only that Men would agree together to make the Experiment And because this is a Passion of so great use and necessity to the present Condition of Man God has been pleas'd to take an early and an effectual Care for the Security of it not only by giving the Soul of Man an Original Bent and Inclination that way but also by disposing him to it by the very Make and Figuration of his Body that so the whole Man might stand inclined to shew Mercy and Compassion For we are to consider that there are some natural Dispositions in the Brain whereby we are mov'd and admonished to be pitiful and compassionate since the course of the Animal Spirits is by I know not what Principle directed to those parts whereby we are stirr'd up to the sense of others Pain or Misery For as experience witnesses whenever we happen to cast our Eyes upon a Man that is wounded we find a suddain Tide of Spirits thronging towards those Parts of our Body which answer to the Parts affected of the wounded Man unless by some Accidental Cause their Course be diverted some other way And these Motions by which the Parts of our own Body are affected by the occasion of those Motions which are excited in others do raise that Sentiment within us which we call Pity or Compassion which by an Order of God's Establishment we can no more help being affected with than we can that our Animal Spirits should flow to and affect those parts of our Body which correspond to those of another which we see wounded So that you see the Ground and Foundation of this Affection is laid in Nature God has bound it upon us by a Natural as well as by a Moral Law by the very Figure and Contexture of our Bodies which certainly he would not have done but that he knew how useful and necessary it was for the Interest of Mankind in their present Posture which is a state of Want and mutual Dependence upon each other whereby we stand in need of one anothers Pity and Compassion And now if this Divine Affection for so we may now venture to call it be not yet sufficiently recommended from its Nobleness and Excellency and from its great Reasonableness and Usefulness let us further add the particular Blessedness here assigned to it Blessed are the merciful says our Saviour for they shall obtain mercy This they shall obtain from Men and from God here and hereafter First they shall obtain Mercy from Men here Not that this is to pass for an absolute Rule without any Exception since as long as Men are but Men Mercy is capable of being abused and ill-requited as well as any other Vertue otherwise our Saviour would have been more kindly treated than he was by the Jews But the meaning is that nothing does more naturally recommend a Man to the good Will and Compassion of others than a Merciful and Benign Temper and that generally speaking if Men be but tolerably well disposed and have any Sense of Justice and Gratitude the merciful Man will actually find Mercy among them However if not he has the greater stock of Mercy to come For Secondly the Merciful shall obtain Mercy from God hereafter And this does not depend upon so many Casualties and such uncertain Suppositions as the other Here 't is only required that mercy and truth meet together and that the Man be sincere and upright in all other moral respects And so much indeed is necessary For 't is not to be thought that Mercy
more than what natural Order and Decency seems to require that the Members of Christ's Mystical Body should retain the same Diversity in the other World that St. Paul ascribes to them in this that there should still be an Eye and an Hand an Head and a Foot more Honourable and less Honourable Parts 1 Cor. 12. Whereof the Natural Heaven exhibits a very convenient Emblem in which one Star differs from another Star in Glory And after all tho there were no plain Proof to be had for this yet there is such an obvious Congruity in the thing as would convince where it could not silence And I believe there is no Man tho never so forward to raise Objections against what has been contended for and to equalize the Glories of Heaven for the other World has its Levellers as well as this that could yet obtain Leave of his own Modesty to expect as bright a Crown as the Virgin Mary or St. Paul Having thus far asserted the different Degrees of Glory which I have the longer insisted upon because 't is a very practical as well as notional Theory being of great consequence to the encouragement of Heroick Goodness I come now to consider the second thing proposed that one of the Highest Degrees of Glory shall be the Reward of those who suffer Persecution for the sake of Righteousness that is of Martyrs And here for the Eviction of this having already shewn that there are Degrees of Glory in proportion to the Degrees of Vertue I think 't will suffice to shew that Martyrdom is one of the highest Degrees of Vertue For the Argument reduced to Form will stand thus An higher Degree of Vertue shall have an higher Degree of Glory But Martyrdom is an higher Degree of Vertue Therefore Martyrdom shall have an higher Degree of Glory The first Proposition is what we have been proving hitherto To infer the Conclusion therefore there needs only a Proof of the second Here therefore my Business shall be to give a short representation of the Excellency of Martyrdom The Honour of Martyrdom was so great in the Primitive Church that even the Commonness of it which depretiates every thing else could not diminish from its Veneration It was then thought of so great Excellence as to supply the room of Baptism and the new Convert whose early and sudden execution prevented his solemn Admission into the Christian Church was yet esteemed a very good Member of Christ's Mystical Body and number'd with his best Saints in Glory everlasting The same Honour to Martyrs made them chuse their Tombs for the places of their Devotion and God himself was pleased to signalize his special regard to these his Saints and to shew how precious their Death was in his sight by making the places of their Rest the Stage of his Miracles Nor is there any thing in all this more strange and extraordinary than the Excellency of the Vertue it self which was thus honoured A general representation of which is thus given by the Pen of a Celebrated Writer of the Roman Church A Church which by the way has made more Martyrs and has fewer than any in the World But she has dealt long enough in Blood to be able to form an Idea of Martyrdom from the Martyrs which she has made We see says one of her Sons nothing in the Church more noble than Martyrdom 'T is the highest form of Vertue the last Expression of Charity and when a Man has shed his Blood and parted with his Life for Jesus Christ there is not any instance that can further be expected from his Love Justly therefore may we acknowledge nothing more August in Religion than Martyrs They are the Heroes of Christianity the gallant Men of this State the Noblest Parts of this mystical Body There is no greatness that gives not way to their Dignity whatever we admire is below their worth and according to the Opinion of one of the wisest Fathers of the Church he means St. Cyprian 't is more to be a Martyr than to be an Apostle Neither hath any thing been ever more Honour'd in the World Heaven has wrought an Hundred Miracles to discover their Innocence wild Beasts have respected them the Flames have spared their Garments Tyrants have admired them and many times their Executioners have become their Disciples in so much that these renowned Champions had great reason to be afraid of Vain-glory at the same time that God deliver'd them from Sorrow The Description is handsom and elegant but what they Describe they have left to our Church to Practise But more particularly and distinctly to take the just Height of the Excellency of Martyrdom we must first lay down a Measure whereby the Excellency of any Vertue is to be estimated Now the Excellency of any Vertue may be measured either from the Goodness of the Object will'd or from the Degree of willing it And two Persons that are equally Vertuous with respect to the good that is will'd may yet be very unequally so with respect to the Degree of Willing because one may will the same Good and the same degree of Good more intensely and affectionately than the other Thus for instance Virginity may be said to be more excellent than a Conjugal Life and that though you do suppose the States themselves to be equally Pure because 't is harder to preserve Virginal than Conjugal Chastity So that tho the Degrees of Purity be supposed the same in both States yet because they are more strongly will'd in the one than in the other the Virgin may be said to be more pure than the Conjugated Person not perhaps as a Lover of greater Purity but as a stronger and more pertinacious Lover of the same which he adheres to under more disadvantagious Circumstances And this I take to be the Case of Martyrdom whose general Excellency above other Vertues consists in the Degree of Inclination or Adhesion to good which in the Martyr is supposed to be so strong as to determine him rather to suffer Death and the utmost Extremity of it than to transgress what he knows to be his Duty And indeed if we consider how sweet Life is and how naturally averse we are to Death even in the most easy much more under the most terrifying Circumstances it must needs be a very strong and peremptory adhesion to Vertue that shall ingage a Man to quit his Life rather than his Innocence and Dye rather than offend But to be more particular yet To recommend the excellency of Martyrdom there is a Concurrence of the greatest Vertues The most eminent of which for 't were endless to reckon up all are the greatest Faith the greatest Love and the greatest Courage First The greatest Faith There is indeed no Faith like the Faith of a Martyr This is that Faith which overcomes the World and all that is terrible in it That Faith to which all things are possible and nothing difficult and that removes Fear which
should be this of Mr. Locks Paragr 9. We find furthermore at the end of the Book where the Author retracts having maintain'd in an English Book that Sin was a Real thing he declares now that he believes 't is meer Nothing This is a gross Misrepresentation that savours neither of the Justice nor of the Civility of the Press He declares now How does he declare it Expresly or by Consequence Not sure expresly If by Consequence not to remark the impropriety of declaring a thing by Consequence or the injustice of charging any Man with the consequences of any Opinion as by him declared were they never so truly deduced does it follow that because I disown the Positiveness of Sin that therefore I hold 't is a meer Nothing Suppose I should say that these Gentlemens Ignorance in Philosophy and the common Principles of Metaphysicks were not of a Positive Nature do I thereby say it is nothing Must Sin either be Positive or Nothing Is there no Medium What did these Gentlemen never hear of a Privation But this 't is when Nature is not follow'd when Science is Usurp'd and when a sort of Men whose Talent was never known to lie much towards Philosophy will needs turn a Conventicle into a Port Royal and set up for Vertuoso's POSTSCRIPT WHereas in a certain Discourse of Mine Intituled Considerations upon the Nature of Sin I make Sin to be of a Positive Nature upon better Consideration I find intolerable Consequences to follow upon that Supposition and do therefore freely own my self to have been in a Mistake and do here retract it under my Hand As to the present Discourses I know of nothing I have to Correct only there is One Notion which I find Occasion to inlarge and carry on further than at first I was aware of It is in the Third Beatitude concerning the Meek's inheriting the Earth By which I am now fully convinc'd is Principally meant that they shall possess that New Paradisiacal Earth which is to succeed the Great Conflagration and to be the Seat of the Millennial Reign of Christ I do not unsay any part of my Former Explication only I think it defective and add this as a further Supplement to it For which Notion I acknowledge my self indebted to the Noble Author of the Theory of the Earth whom the Reader may Consult for further Satisfaction in this Matter Part 2. 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