most sanctified Nature and some Venial Defects and Imperfections or other may still leave room for the greatest of Saints to extend his Conquest Besides 't is hard to determine or fix the Bounds of Knowledge and every new Degree of Light seems to make way for more So that after all nothing hinders but that the Path of the Perfect Man may as well with respect to his Righteousness as his Fortunes be like the shining Light which shineth more and more unto the Perfect day I mean the Day of a blessed Eternity The Motives to Perfection the Fruit of it the Means and Methods of attaining it laid down in the First Section will all serve here therefore I have nothing to offer of this sort only if I forgot to pay that Deference to the Institutions of our Church which they justly deserve I do it now and do earnestly perswade my Reader to a strict Observance of them I do not only think this necessary to maintain a Face of Religion amongst us but also highly conducive to true Perfection I am fully satisfied That there is a peculiar Presence of God in his publick Ordinances That the Devotion of good Men does mutually inflame and enkindle one another That there is a holy Awe and Reverence seizes the Minds of good Men when they draw near to God in publick Worship And finally That if the Offices of our Liturgy do not affect our Hearts 't is because they are very much indisposed and very poorly qualified for the true and spiritual Worship of God CHAP. X. 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 knock off his Chains and Fetters to raise him as far as might be above the Corruption of Nature and the Defects and Infirmities of Life to scatter those lazy Fogs and Mists which hung upon his Spirits and to enrich him with Heroick Vertues let no Man I say fancy that I have laboured 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 and spend a precious Life fitted for the noblest Designs in a sluggish Retirement No no as Vertue is the Perfection of Human Life so is Action the Perfection of Vertue 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 full of the Holy Ghost fervent in Spirit zealous of good Works Such a one was Moses mighty in Word and Deed as well as learned in all the Knowledge of the Egyptians Such a one was St. Stephen as full of a Divine Ardour and irresistible Fervency of Spirit as of an irresistible Wisdom And such a one was the excellent Cornelius a devout Man one that had transfus'd and deriv'd the fear of God from his own Bosom throughout his Family and Relations and Friends too one that gave much Alms and prayed to God always What need I multiply Instances this is that which distinguishes the Perfect Man from all others the Victories of Faith the Labours of Charity the Constancy and Patience of Hope and the Ardors of Devotion Need I here distinguish a Zeal of God from the Fierceness of Faction the Cruelty of Superstition from the wakeful and indefatigable Activity of Avarice and Ambition from the unruly Heats of Pride and Passion and from the implacable Fury of Revenge it needs not No foolish no false fantastick earthly or devilish Principle can counterfeit a Divine Zeal 'T is a Perfection that shines with such a peculiar Lustre with such an Heavenly Majesty and Sweetness that nothing else can imitate it 't is always pursuing Good the Honour 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 the Righteousness of the Gospel in the World It is not eager for the Articles of a Sect or Party and unconcern'd for Catholick ones When it presses for Reformation it begins at home and sets a bright Example of what it would recommend to others 'T is meek and gentle under its own Affronts but warm and bold against those which are offer'd 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 temper'd and refracted by Charity and Humility Need I in the next place fix or state the various Degrees of Zeal Alas it is not requisite Zeal being nothing else but an ardent Thirst of promoting the Divine Glory by the best Works 'T 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 Destraction of this World and chuse 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 Christ's 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 who is the Perfect Pattern of Heroick Love How boundless was his Love when the whole World and how transcendent when a World of Enemies was the Object of it how indefatigable was his Zeal how wakeful how meek how humble how firm and resolv'd His Labours and Travels 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 Honour 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 those belov'd and admir'd Princes who have govern'd their Kingdoms in Righteousness to whom the Honour of God and the Good of the World has been far dearer than Pleasure than Empire than absolute Power or that ominous Blaze that is now called Glory And next follow hold this is the Work of Angels they must Marshal the Field of Glory in the End
Sins through his Name amongst all Nations And this is one Blessed advantage which Revealed Religion has above Natural that it contains an express Declaration of the Divine Will concerning the Pardon of all Sins whatsoever upon these Terms Natural Religion indeed teaches us that God is Merciful but it teaches us that he is Just too and it can never assure us what Bounds God will set to the Exercise of the one or the other and when Justice and when Mercy shall take Place What Sins are and what are not capable of the benefit of Sacrifice and Repentance And this uncertainty considering the Sins of the best Life was ever naturally apt to beget Despondencies Melancholy and sometimes a Superstitious dread of God The Second Ground of assurance as it relates to our present State is an Application of the Condition of Life laid down in the Gospel to a Man 's own Particular Case thus They that Believe and Repent shall be Saved I Believe and Repent therefore I shall be Saved Now that a Man upon an Examination of himself may be throughly assured that he does Believe and Repent is evident from Scripture which does not only exhort us to enter upon this Examination but also assert that Assurance Joy and Peace are the natural Fruits of it But let a Man examine himself and so let him eat of that Bread and drink of that Cup 1 Cor. 11.28 Examine your selves whether ye be in the Faith prove your own selves Know ye not your own selves how that Jesus Christ is in you except ye be Reprobates 2 Cor. 13.5 But Sanctifie the Lord God in your Hearts and be ready always to give an answer to every Man that asketh you a reason of the hope that is in you with meekness and fear 1 Pet. 3.15 And hereby we do know that we know him if we keep his Commandments 1 Joh. 2.3 Beloved if our Hearts condemn us not then have we confidence towards God 1 Joh. 3.2 'T is true Men do often deceive themselves and entertain a more favourable Opinion of their state then they ought But whence proceeds this Even from too Partial or Superficial Reflections on themselves or none at all And therefore the Apostle teaches us plainly that the only way to correct this Error is a Sincere and diligent search into our selves For if a Man think himself to be something when he is nothing he deceiveth himself But let every Man prove his own Work and then shall he have rejoycing in himself alone and not in another Gal. 6.3 4. But it is Objected against all this that the Heart of Man is so deceitful that it is a very difficult Matter to make a thorough discovery of it We often think our selves Sincere when the success of the next Temptation gives us just reason to call this Sincerity into question such is the contradictions Composition of our Nature that we often act contrary to our inward Convictions and frequently fail in the execution of those designs in the performance of those resolutions which we have thought very well grounded and this being not to be charged upon the Insufficiency of God's Grace but the Levity or Insincerity of our own Hearts how can we safely frame any right Opinion of our Selves from those affections and purposes which are so little to be rely'd upon To this I Answer First We are not to conclude any thing concerning our Progress or Perfection too hastily we are not to determine of the final Issue of a War by the success of one or two Engagements but our Hopes and Assurances are to advance slowly and gradually in proportion to the abatement of the Enemy's Force and the increase of our own so that we may have time enough to examine and prove our own Hearts Secondly A Sincere Christian but especially one of a Mature Vertue may easily discern his spiritual state by the inward movings and actings of the Soul if he attend to them For is it possible that such a one should be ignorant what Impressions Divine Truths make upon him Is it possible he should be ignorant whether his Faith stand firm against the shock of all Carnal objections whether he earnestly desire to please God as loving him above all things whether he thirst after the Consolation and Joy of the Spirit more then after that of sensible things Is it possible the Soul should bewail its Heaviness and Driness which the best are liable to at some season or other Is it possible that the Soul should be carried upwards frequently on the Wings of Faith and Love that it should maintain a familiar and constant Conversation with Heaven that it should long to be delivered from this World of trouble and this Body of Death and to enter into the Regions of Peace of Life and Righteousness Is it possible I say that these should be the Affections the Longings and Earnings of the Soul and yet that the Good Man the Perfect Man who often enters into his Closet and Communes with his own Heart should be ignorant of them It cannot be In a word can the Reluctances of the Body and the Allurements of the World be disarm'd weaken'd and reduc'd Can the Hunger and Thirst after Righteousness be very eager the relish of spiritual Pleasure brisk and delightful and the contempt of worldly things be real and thoroughly setled and yet the Man be insensible of all this It cannot be But if we fell these Affections in us we may safely conclude that we are Partakers of the Divine Nature that we have escaped the corruption that is in the World through Lust and that the New Creature is at least growing up into a Perfect Man to the Measure of the Stature of the fulness of Christ Thirdly The surest Test of a State of Grace is our abounding in Good Works You shall know the Tree by its Fruit is our Masters own Rule and it can never deceive us He that doth Righteousness is born of God If then we be frequent and fervent in our Devotion towards God if we be modest and grateful in the Successes Patient and Resigned Calm and Serene under the Crosses and Troubles of Life If we be not only Punctual but Honourable in our dealings if we be Vigorous and Generous in the Exercises of Charity if we be not only just and true but meek gentle and obliging in our Words if we retrench not only the sinful but something from the innocent Liberties and Gratifications of Sense to give our selves more entirely up to the Duties and Pleasures of Faith If finally we never be ashamed of Vertue nor flatter complement nor wink at Vice if we be ready to meet with Death with comfort and retain Life with some degree of Indifference If these things I say be in us we have little reason to doubt of the goodness of our State For Good Works being the natural Fruit of Grace it is impossible we should abound in the one without being possessed
and the Passions tender it is more easie to gain Perfection then to preserve it When a Profligate Sinner in the day of God's Power is snatch'd like a Fire-brand out of the Fire rescued by some amazing and surprizing Call like Israel by Miracles out of Egypt I wonder not if such a one loves much because much has been forgiven him I wonder not if he be swallowed up by the deepest and the liveliest sense of Guilt and Mercy I wonder not if such a one endeavour to repair his past Crimes by Heroick Acts if he make hast to redeem his lost time by a zeal and vigilance hard to be imitated never to be parllel'd by others Hence we read of Judah's Love in the day of her Espousal Jer. 2.2 And of the first love of the Church of Ephesus Rev. 2.4 as the most Perfect And in the first times of the Gospel when Men were Converted by astonishing Miracles when the Presence and Example of Jesus and his Followers when the Perspicuity and Authority the Spirit and Power the Lustre and Surprize of the Word of Life and Salvation dazled over-power'd and transported the Minds of Men and made a thorough change in a moment and when again no man professed Christianity but he expected by his Sufferings and Martyrdom to seal the truth of his Profession I wonder not if Vertue ripened fast under such miraculous Influences of Heaven or if Assurance sprung up in a moment from these bright proofs of an unshaken Integrity But we who live in colder Climates who behold nothing in so clear and bright a Light as those happy Souls did must be content to make shorter and slower Steps towards Perfection and satisfie our selves with a natural not miraculous Progress And we whose Vertues are so generally under-grown and our Tryals no other then common ones have no reason to expect the Joys of a Perfect Assurance till we go on to Perfection 2ly As Perfection is a work of time so is it of great Expence and Cost too I mean 't is the effect of much Labour and Travel Self-denial and Watchfulness Resolution and Constancy Many are the Dangers which we are to encounter through our whole Progress towards it Why else are we exhorted to learn to do good To perfect Holiness in the fear of God 2 Cor. 7.1 2. To be renewed in the Spirit of our Minds from day to day Eph. 4.23 To watch stand fast to quit us like Men to be strong 1 Cor. 16.13 To take to us the whole Armour of God that we may be able to stand against the wiles of the Devil and when we have done all to stand Eph. 6.11.13 To use all diligence to make our calling and election sure 2 Pet. 1.10 and such like Nay which is very remarkable these and the like Exhortations were address'd to Christians in those times which had manifold advantages above these of ours If I should say That the Spirit of God the Sanctifying Grace of God was then power'd forth in more plentiful measures then ever after not only Scripture as I think but Reason too would be on my side The Interest of the Church of Christ required it Sanctity being as necessary as Miracles to Convert the Jew and the Gentile But besides this the then wonderful and surprizing Light of the Gospel the Presence of Jesus in the Flesh or of those who had been Eye-witnesses of his Glory a crowd of wondrous Works and Miracles the expectation of terrible things Temporal and Eternal Judgments at the door and an equal expectation of Glorious ones too All these things breaking in beyond expectation upon a Jewish and Pagan World over-whelm'd before by thick darkness and whose abominations were too notorious to be conceal'd and too detestable to be excused or defended could not but produce a very great and sudden change Now therefore if in these times many did start forth in a moment fit for Baptism and Martyrdom if many amongst these were suddenly changed justified and crowned I wonder not this was a day of Power a day of Glory wherein God asserted Himself exalted his Son and rescued the World by a stretched out Hand I should not therefore from hence be induced to expect any thing like at this day But yet if notwitstanding all this Christians in those happy times amidst so many Advantages stood in need of such Exhortations what do not we in these Times If so much Watchfulness Prayer Patience Fear Abstinence and earnest Contention became them when God as it were bowed the Heavens and came down and dwelt amongst Men what becomes us in those days in the dregs of time when God stands as it were aloof off to see what will be our latter end retired behind a Cloud which our Heresies and Infidelities Schisms and Divisions Sins and Provocations have raised To conclude he that will be Perfect must not sit like the Lame Man by Bethesdah's Pool expecting till some Angel come to cure him but like our Lord he must climb the Mount and Pray and then he may be transformed he may be raised as much above the Moral Corruption of his Nature by Perfection as our Saviour was above the Meanness and Humility of his Body by his Glorious Transfiguration These two Observations are of manifold use For many expect Pleasure when they have no right to it they would reap before Vertue be grown up and ripen'd and being more intent upon the Fruit of Duty then the discharge of it they are frequently disappointed and discouraged Others there are who mistaking some fits and flashes of Spiritual Joy for the Habitual Peace and Pleasure of Perfection do entertain too early Confidences and instead of perfecting Holiness in the fear of God they decline or it may be fall away through Negligence and Security or which is as bad the Duties of Religion grow tasteless and insipid to them for want of that Pleasure which they ignorantly or presumptuously expect should constantly attend 'em And so they are disheartened or disgusted and give back which they would never do if they did rightly understand that Perfection is a work of time that a setled Tranquility an Habitual Joy of Spirit is the Fruit only of Perfection and that those short Gleams of Joy which break in upon new Converts and sometimes on other imperfect Christians do depend upon extraordinary Circumstances or are peculiar Favours of Heaven Lastly there are many who have entertain'd very odd Fancies about the Attainment of Perfection they talk and act as if Perfection were the Product not of Time and Experience but an Instant as if it were to be infused in a moment not acquir'd as if it were a meer Arbitrary Favour not the Fruit of Meditation and Discipline 'T is true it cannot be doubted by a Christian but that Perfection derives it self from Heaven and that the Seed of it is the Grace of God Yet it is true too and can as little be doubted by any one who consults the Gospel
the tender Sorrows of Contrition the delight of Praises and Thanksgivings the Adorations and Self-depressions of a profound Humility and the Resolutions and Vows of a perfect Abhorrence of and Holy Zeal and Indignation against Sin How do these things mellow and enrich the Soul How do they raise it higher and higher above the Corruption which is in the World through Lust How do they renew it daily and make it a Partaker of the Divine Nature The Repetition of the same acts naturally begets an Habit and Habit is the Strength and Perfection of the Soul for it is a disposition ripen'd and confirm'd by Custom How naturally then must Prayer fortifie the Mind ripen good Dispositions or add Strength and Perfection to good Habits Since it is nothing else but a repeated Exercise of almost all the Graces of the Gospel Repentance Faith Hope Charity and the like And it ought to be observed that Prayer gives us a frequent opportunity of exercising those Vertues which we should not otherwise be so often oblig'd to do If Secondly we enquire into the Prevalence of Prayer with God we shall have further Reasons yet to resolve that it is a most effectual means of increasing our spiritual Strength What will God deny to the Prayer of a Righteous Man He may deny him temporal things because they are not good for him He may refuse to remove a Temptation because this is often an occasion of his own Glory and his Servants Reward but he will never refuse him Grace to Conquer it He will no more deny his Spirit to one that earnestly and sincerely begs it than the natural Parent will Bread to his hungry and craving Child And no wonder since Grace is as necessary to the spiritual Life as Bread to the natural the goodness of God is more tender and compassionate than any Instinct in Human Nature and the Purity and Perfection of God more zealously solicitous for the Holiness and Immortality of his Children then Earthly Parents can be for a Sickly perishing Life of theirs Thus then 't is plain that Prayer contributes wonderfully to the Strengthening and Establishing the Mind of Man in Goodness But then we must remember that it must have these two Qualifications it must be frequent and incessantly Importunate 1. It must be Frequent I would have this Rule comply'd with as far as it may even in our stated regular and solemn Addresses to God But because Business and several Obligations we lie under to the World do often press hard upon us therefore must I give the same Counsel here which I did before under the Head of Meditation that is to have always ready and imprinted in our Memory several Texts of Scripture containing the most weighty and important Truths in the most piercing and moving Language that we may be able to form these on a suddain into Ejaculations in which our Souls may mount up into Heaven amidst the Ardours and Transports of Desires and Praises as the Angel did in the Flame of Manoah's Sacrifice 2. Prayer must be incessantly Importunate Importunate it will be if the Soul be prepar'd and dispos'd as it ought that is if it be disengaged from this World and possessed entirely with the Belief and earnest Expectation of a better if it be humbled in it self disclaim all Strength and Merit of its own and rest wholly on the Goodness and All-sufficiency of God I add Incessantly in Conformity to the Parables of our Lord Luke 11.8 and 18.5 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle 1 Thess 5.17 And whoever considers Human Nature well and remembers how soon pious Motions vanish and how little they effect will discern a plain Reason both for Vehemence and Perseverance in Prayer For Vehemence that the Soul may be deeply impressed by pious Passions for Perseverance that such Impressions may not be effaced and obliterated Nor let any one fancy That Prayer thus qualified has not a better influence upon God as well as upon our selves 'T is true God is void of the painfulness and defects of Human Passions but not of the Perfection of Divine ones Woe were to us if God were an inflexible inexorable Deity and incapable of being wrought upon by the incessant Importunity of his poor Creatures Woe were to us if the softness and the tenderness of the Divine Nature did not infinitely exceed the little resemblances of it in Man If in a word God did not abound in Goodness Mercy and Compassion more easily to be moved and excited than those Human Passions that bear some Analogy to them Next to Conversation with God by Prayer the Conversation of good Men does wonderfully contribute to the building us up in Faith and Vertue How does the Sense and Experience of such as deserve our esteem and affection settle and establish our Judgment when they concur with us How does their Knowledge enlighten us their Reason strengthen our Faith and their Example enflame us with Emulation A pious Friendship renders Religion it self more engaging It Sanctifies our very Diversions and Recreations and makes them minister to Vertue it minds us when we are forgetful supports and encourages us when we faint and tire reproves and corrects us when we give back and recalls us into the right path when we go out of it This is or this should be the business of Conversation the end and advantage of Friendship We should be often talking together of the things of God communicating and laying open the state of our Souls our Fears our Hopes our improvements and defects we should watch over one another comfort and support one another our Discourse should always minister new warmth or new strength to our Holy Faith and Love But among all the means of Grace there is no one does so much corroborate and nourish the Soul of Man as the Holy Eucharist How many wise and Impartial Reflections does the Preparation for it occasion What unfeigned Humility and what a profound Awe of the Divine Majesty does a previous Self-Examination beget in us What a tender sense of the Divine Love does the Contemplation of the whole Mystery enkindle What Firmness and Resolution do we derive from fresh Vows and repeated Engagements and these offer'd up with so much Solemnity And how much finally is the Habit of Holiness improved by that spiritual Pleasure which the sensible Assurances of Grace and Salvation work in us by that Awe and Holy Fear which the whole action leaves behind on our Minds and the Zeal Vigilance and Circumspection it obliges us to for the time following Not to mention here how the Participation of this Holy Sacrament obliges us to a most solemn Exercise of Repentance towards God and Faith in our Lord Jesus of Brotherly Love and Charity and the Hope of Immortality and Glory Here in a word we prepare to meet God as we would do in Death and Judgment here we make an open Profession of our Holy Faith renounce the World and Flesh
had nothing of internal Purity or solid Righteousness in it So that upon the whole the Jew and Gentile were alike wicked Only the Wickedness of the Jews had this Aggravation in it above that of the Gentiles that they enjoy'd the Oracles of God and the Favour of a peculiar 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 First the Assertion of one only true God with a bright and full Revelation of his Divine Attributes and Perfection Secondly 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 supream Happiness Thirdly the Revelation of one Mediator between God and Man 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 Mens Eyes to turn them from Darkness to Light and from the Power of Satan to the Living God That they might obtain Remission of Sins and an Inheritance of Glory These then are the truths which Illuminated the Gentile and Jewish World And these are the truths which must Illuminate us at this day These dispel all destructive Errors that lead us to Vice or Misery These point out our supream 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 we pretend to at this Day we were well grounded and established in these Truths I doubt notwithstanding our Belief of one God and one Mediator and notwithstanding we are well enough 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 am afraid that notwithstanding these things we do 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 frothiness and the freedom the vanity and Impertinence to say no worse of Conversation will not conclude that either we have renounced our Religion or form to our selves too complaisant and indulgent 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 is Crucified Can such a Life as this is flow from those Divine Fountains Faith Love and Hope Who again can reflect upon the Passion we discover for Superiority and Precedence our thirst of Power our ravenous desire of VVealth and not conclude that we have mistaken our main End that we set a wrong value upon things and that whatever we talk of an Eternity we look upon this present World as our portion and 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 and poverty of Spirit the Love of God and a Desire of Heaven Whoever then will be Perfect or Happy must carefully avoid both these Errors He must never think that Religion can subsist without the strength and vigour of our Affections Or that the Bent and Vigour of our Souls can be pointed towards God and yet the Air of our Deportment and Conversation be earthy sensual and vain conformed even to a Pagan Pride and shew 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 Vertue or short Repasts and Refreshments in our Journey And because all our mistakes about the Nature and Perfection of Religion and the Value of Temporal things do generally arise from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that peculiar Sin to which our Constitution betrays us therefore the Knowledge of our selves an intimate Acquaintance with all our natural Propensions and Infirmities is no inconsiderable Part of Illumination For we shall never address our selves heartily to the Cure of a Disease which we know nothing of or to the rectifying any inclination till we are throughly convinced that 't is irregular and dangerous 2. The Second Character of Illuminating Truths is that they are such as feed and nourish corroborate and improve the Mind of Man Now the Properties of Bodily strength are such as these It enables us to Baffle and repel Injuries to bear Toil and Travel to perform difficult Works with speed and ease and finally it prolongs Life to a much further date than weak and crazy Constitutions can 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 indeed Illuminating which enable us to vanquish Temptations to endure with Constancy and Patience the Toils and Hardships of our Christian warfare to discharge the Duties of our Station with Zeal and Vigour and which Lastly render us firm steady and immortal And these are the glorious effects which are attributed to the Truths of God Hence is the Gospel called the Power of God unto Salvation Rom. 1.16 and hence it is that we read of the Armour of God Ephesians 6.11 The Sword of the Spirit the Shield of Faith the Breast-plate of Righteousness c. to intimate to us the Strength and Vertue of the Word of God and that it brings with it safety and success And hence it is that the Word of God is said to quicken and strengthen that Man is said to live not by Bread alone but by every word that proceedeth out of the Mouth of God that Righteousness is called Everlasting and that he that doth the Will of God is affirmed to abide for ever To teach us plainly that there is nothing steady and unalterable nothing durable nothing eternal but God Divine Truths and those that are formed and modeled by them There are Truths indeed which are meerly Barren and Vnactive which amuse and suspend the
thorow with many Sorrows ver 17 18 19. Charge them that are rich in this World that they be not high minded nor trust in uncertain Riches but in the living God who giveth us all things richly to enjoy That they do good that they be rich in good works ready to distribute willing to communicate Laying up in store for themselves a good foundation against the time to come that they may lay hold on Eternal Life And to multiply no more Instances of Restraints of this or the like nature thus we ought to stand affected towards Praise and Reputation Interest and Power Beauty Strength c. We must neither be too Intent upon them nor enjoy them with too much Gust and Satisfaction for this is that Disposition which appears to me to suit best with the Spirit and Design of the Gospel and with the Nature of such things as being of a middle sort are equally capable of being either Temptations or Blessings Instruments of Good or Evil. 3ly The Scripture regulates and bounds our natural and necessary Appetites not so much by nicely defining the exact Degrees and Measures within which Nature must be strictly contained as by exalted Examples of and Exhortations to a Spiritual pure and heavenly Disposition Thus our Lord and Master seems to me to give some check to the stream of natural Affection and to call off his Disciples from it to the Consideration of a Spiritual Relation Mark 3.34 35. And he looked round about on them which sate about him and said behold my Mother and my Brethren For whosoever shall do the will of God the same is my Brother and my Sister and Mother To which words of our Lord I may joyn those of St. Paul henceforth know we no Man after the flesh yet now henceforth know we him no more 2 Cor. 5.16 The Answer of our Lord to a Disciple who would have deferr'd his following him till he had Buried his Father Matt. 8. â—1 and to him who begged leave to go and bid farewell first to his Relations and Domesticks Luke 9.61 does plainly countenance the Doctrine I here advance and so does St. Paul 1 Cor. 7.29 so often cited by me Not that our Saviour or his Apostles did ever account our natural Affections vicious and impure for 't is a Vice to be without them Rom. 1.31 not that they went about to diminish or abate much less to cancel the Duties flowing from them no They only prune the Luxuriancy of untaught Nature and correct the Fondnesses and Infirmities of Animal Inclinations Our natural Affections may entangle and enslave us as well as unlawful and irregular ones if we lay no Restraint upon them Religion indeed makes them the Seeds of Vertue but without it they easily betray us into Sin and Folly For this Reason I doubt not lest under pretence of satisfying our most natural and importunate Appetites we should be ensnared into the Love of this World and intangled in the Cares of it our Saviour forbids us to take thought for to morrow even for the necessaries of to morrow what we shall eat and what we shall drink and where-withal we shall be clothed Matt. 6. These are the Restraints laid upon the Body in Scripture which if any Man observe he will soon discern himself as far purified and freed from Original Corruption as Human Nature in this Life is capable of And that he may § 2ly He must fortifie and invigorate the Mind And this must be done two ways First by possessing it with the Knowledge of the Gospel and the Grace of the Spirit Secondly by withdrawing it often from the Body As to the former Branch of this Rule the Necessity of it is apparent since the state of Nature is such as has before been described we stand in need not only of Revelation to enlighten us but also of Grace to strengthen us Of the former to excite us to exert all the Force and Power we have of the Latter to enable us to do that which our natural Force never can effect It cannot be here expected that I should treat of the Operation of the Spirit and the Ways of obtaining it grieving and quenching it this would demand a peculiar Treatise I will here only observe That 't is the Work of the Spirit to repair in some Degree at least the Ruins of the Fall to rectifie Nature to improve our Faculties and to imprint in us the Divine Image That Meditation and Prayer and a careful Conformity to the Divine Will obtain and increase the Grace of the Spirit That Negligence and presumptuous Wickedness grieve and extinguish it As to the Knowledge of the Gospel I shall not need to say much here I have considered this matter in the Chapter of Illumination and will only observe that the Doctrines of the Gospel are such as if they be thoroughly imbibed do effectually raise us above a state of Nature and set us free from the Power and Prevalence of our Original Corruption Were we but once perswaded that we are Strangers and Pilgrims upon Earth That all Carnal Gratifications do war against the Soul That our Souls are properly our selves and That our first Cares are to be for them That God is himself our Sovereign Good and the Fountain of all inferiour Good that our Perfection and Happiness consist in the Love and Service of Him That we have a mighty Mediatour who once Died for us and ever Lives to make Intercession for us That a Kingdom incorruptible and undefiled and that fadeth not away is reserved in Heaven for all meek faithful and holy Souls Were we I say but once thoroughly perswaded of these Truths with what Vigour would they impregnate our Minds how clear would be the Convictions of Conscience how uncontroulable the Authority of Reason how strong the Instincts and Propensions of the Mind towards Righteousness and Vertue These would alienate the Mind from the World and the Body and turn the Bent of it another way these would inspire it with other Desires and Hopes and make it form different Projects from what it had before old things are done away and all things are become new The Second Branch of this second particular Rule is that we must accustom our selves to retire frequently from the Commerce and Conversation of the Body Whether the Eating the forbidden Fruit did open to the Mind new Scenes of Sensuality which it thought not of and so called it down from the Serenity and Heights of a more pure and contemplative Life to participate the turbulent Pleasures of Sense immersing it as it were by this means deeper into the Body I pretend not to judge But 't is certain a too too intimate Conjunction of the Mind with the Body and the satisfactions of it does very much debase it 'T is our great Unhappiness that the Soul is always in the Senses and the Senses are always upon the World we converse with the World we talk of the World we think of the
World we project for the World and what can this produce but a carnal and worldly Frame of Spirit We must meditate Heavenly Things we must have our Conversation in Heaven we must accustom our selves to inward and Heavenly Pleasures if we will have Heavenly Minds We must let no day pass wherein we must not withdraw our selves from the Body and sequester our selves from the World that we may converse with God and our own Souls This will soon enable us to disdain the low and beggerly satisfactions of the outward Man and make us long to be set free from the Weight of this corruptible Body to breath in purer Air and take our fill of refined and spiritual Pleasure I have insisted thus long on the Cure of Original Sin not only because it is the Root of all our Misery but also because there is such an Affinity between this and the Sin of Infirmity which I am next to speak to that the same Remedies may be prescribed to both so that I am already eased of a part of the Labour which I must otherwise have under-gone in the following Chapter I am now by the Laws of my own Method obliged to consider the Effects of this Branch of Christian Liberty in the Perfect Man and to shew what Influence it has upon his Happiness But having Sect. 1. Chap. 4. discoursed at large of the Subserviency of Perfection to our Happiness and in Sect. 2. Chap. 3. of the happy Effects of the Christian Liberty in general I have the less need to say much here on this Head Yet I cannot wholly forbear saying something of it The Conquest over Original Corruption such as I have described it raises Man to the highest pitch of Perfection that our Nature is capable of makes him approach the nearest that Mortality can to the Life of Angels and plants him on the Mount of God where Grace and Joy and Glory shines always on him with more direct and strong Raies Now is Virtue truly Lovely and truly Happy now the Assurance of the Mind is never interrupted its Joy never over cast It enjoys a perpetual Calm within and sparkles with a peculiar Lustre that cannot be counterfeited cannot be equall'd Some faint and partial Resemblances I confess of this Vertue or rather of this State or Consummation of it have I though very rarely seen in some masterly strokes of Nature I have observed in some that sweetness of Temper in others that Coldness and absolute Command over themselves with respect to the Pleasures and in several that innate Modesty and Humility that natural Indifference for the Power Honour and Grandure of Life that I could scarce forbear pronouncing that they had so far each of them escaped the Contagion of Original Corruption and could not but bless and love them But after all there is a vast Difference between these Creatures of Nature and those of Grace the Perfection of the one is confined to this or that particular Disposition but that of the other is in its Degree Universal The Perfection of the one has indeed as much Charm in it as pure Nature can have but the other has a Mixture of something Divine in it it has an Heavenly Tincture which add something of Sacredness and Majesty to it that Nature wants The Perfection of the one is indeed easie to its self and amiable to others but the Perfection of the other is Joy and Glory within and commands a Veneration as well as Love from all it converses with Blessed State when shall I attain thy lovely Innocence when shall I enter into thy Divine Rest when shall I arrive at thy Security thy Pleasure CHAP. V. Of Liberty with respect to Sins of Infirmity THis is a Subject wherein the very Being of Holiness or Vertue the Salvation of Man and the Honour of God are deeply interessed For if we allow of such Sins for Venial as really are not so we destroy the Notion or evacuate the Necessity of Holiness endanger the Salvation of Man and bring a Reflection upon God as a Favourer of Impiety On the other hand if we assert those Sins damnable which are not really so we miserably perplex and disturb the Minds of Men and are highly injurious to the Goodness of God representing Him as a severe and intolerable Master But how important soever this Subject be there is no other I think in the compass of Divinity wherein so many Writers have been so unfortunately engaged so that it is over-grown with Dispute and Controversie with Confusion and Obscurity and numberless Absurdities and Contradictions This I have thought necessary to observe in the Entrance of my Discourse not to insult the Performances of others or to raise in the Reader any great Expectation for my own but indeed for a quite contrary Reason namely to dispose him to a favourable Reception of what I here offer towards the rendring the Doctrine of Sins of Infirmity intelligible and preventing the Disservice which Mistakes about it do to Religion By Sins of Infirmity both Ancients and Moderns Papists and Protestants do I think understand such Sins as are consistent with a State of Grace and Favour from which the best Men are never entirely freed in this Life though they be not imputed to them This then being taken for granted I shall Enquire into these three Things 1. Whether there be any such Sins Sins in which the most Perfect live and dye 2. If there are what these be What it is that distinguishes them from Damnable or Mortal ones 3. How far we are to extend the Liberty of the Perfect Man in Relation to these 1. Whether there be any such That the best Men are not without Errors without Defects and Failings and that not only in their past Life or unregenerate State but their best and most Perfect one is a Truth which cannot one would think be controverted For what Vnderstanding is there which is not liable to Error what Will that does not feel something of Impotence something of Irregularity What Affections that are meerly Human are ever constant ever raised Where is the Faith that has no Scruple no Diffidence the Love that has no Defect no Remission the Hope that has no Fear in it what is the State which is not liable to Ignorance Inadvertency Surprise Infirmity where is the Obedience that has no Reluctancy no Remisness no Deviation This is a Truth which whether Men will or no they cannot chuse but feel the Confessions of the Holiest of Men bear Witness to it And the Pretension of the Quakers to a Sinless and Perfect State is abundantly confuted by that Answer one of the most eminent of them makes to an Objection which charges them with arrogating and assuming to themselves Infallibility and Perfection viz. That they were so far Infallible and Perfect as they were led by the Spirit of God For what is this but to desert and betray not defend their Cause 'T is plain then as to
slighting the blood of the Covenant and grieving the Holy Spirit all which we do by willful Sin is a Guilt that will sink down the obstinate Sinner into the lowest Hell and render his Condition more intolerable that that of Tyre and Sidon Sodom and Gomorrah 2. The Second Effect of the firm Belief of these Gospel Truths is that it begets in us a Contempt of this World and all the things of it To him that Beelieves How short is Time compar'd to Eternity How false how empty are the Pleasures of Sin compared with those of Heaven how insignificant the Esteem or Love of Man to that of God How worthless are all our worldly Hopes and Pretensions in respect of an Interest in Jesus Now the Soul that is once possess'd thoroughly with these Notions what will it not do what will it not suffer rather than fall short of or forfeit its Crown In what state will it not be contented nay in what state will it not abound in Joy whilst it holds fast the steadfastness of its Hope and is secure of the Love of Jesus Here begins that Purity of Heart which is the Fountain of true Epicureism that Greatness of Mind which alone is true Honour and Fortitude But that Faith may have these Effects upon us it must not be only a true but a lively Faith therefore my 2. Second Rule or if you please another Branch of the former Rule shall be this They that will be free indeed must not only believe the great Truths of the Gospel but must frequently and seriously ponder them till they have imprinted in themselves as clear distinct and perfect Ideas of them as we are capable of This will soon mortifie the Appetites of the Body corrrect our false Opinions of worldly Things and baffle all the Sophistry and Confidence of Lust A lively Faith is a Faith that imports the most clear and natural the most full and enlarg'd Notions of its Objects a Faith that not only looks upon the Articles of our Creed as true but beholds them in a manner as present and so represented and drawn to the Life that they fill the Soul with great and moving Considerations This Faith does not only Believe that there is a God but it beholds Him and walks before Him as present it sees Him array'd in all his Glory and in all his Majesty in all the Power and all the Terrors in all the Beauties and all the Graces of the Divine Nature it does not only believe that there are Rewards and Punishments but is extreamly sensible of the Terrors of the one and Attractions of the other and looks upon both as at the door It does not only acknowledge a Mediator but takes a full view of the Misery of that state wherein we lay through Sin and of the Blessedness of that into which we are translated by the Redemption which is in Jesus It Contemplates this Mediatour in all the several steps of Condescension and Humiliation in all the Tenderness and Transports of his Passion in all the melancholy Scenes of his Sufferings and the bright and chearful ones of his Glory This is the Faith that sets us free 3. We must not stop in Faith till it be made perfect in Love We must meditate Divine Truths till they have fired our Souls till they have enkindled our Affections till we be possess'd by an ardent Love of God of Jesus of Righteousness and of Heaven till all our other Desires and Passions be converted into and swallowed up of Love till God becomes the Center of our Souls and in Him we rest in Him we glory and in Him we rejoyce O Love how great and glorious are the things that are said of thee 'T is thou who dost impregnate and animate Faith it self 't is thou who dost surmount the Difficulties of Duty and make the Yoke of Christ easie and his Burthen light 't is thou who dost cast out Fear and make Religion full of Pleasure 't is thou that dost make us watchful against Temptations and impatient under the Interruptions of Duty 't is thou that makest us dis-relish the Pleasures of this World and long to be dissolved and to be with Christ Here is the Liberty of the Sons of God Blessed are they even in this World who attain it But one Caution I must here add That our Love must not be a Flesh a Bit but a steady and well setled Affection an Affection that has the Warmth of Passion and the Firmness of Habit. We must therefore by repeated Meditations and Prayers daily nourish this Flame of the Altar and not suffer it to go out 4. We must never be at rest till we have possess'd our Minds with a perfect Hatred of the sin which we are most subject to The Love of God his Long-suffering and forbearance the Sufferings of Jesus the struglings of the Spirit the Peace and Pleasure of Holiness the Guilt and Vexation the Shame and Punishment of Sin its ill Influence on our present Perfection and Happiness on our Peace and Hopes are proper Topicks to effect this A thorough Hatred of Sin once setled and rooted in us will produce that Sorrow that Indignation that Watchfulness that Zeal which will remove us far enough not only from the Sin but also from the ordinary Temptations to it and place us almost without the Danger of a Relapse To this former Rule I should add this other that when once a Man has resolved upon a new Course of Life whatever Difficulties he finds in his Ways whatever Baffles he meets with he must never quit the Desgn of Vertue and Life he must never give over Fighting till he Conquer The reason is plain for he must either Conquer or Dye But this belonging rather to Perseverance in Vertue than the Beginning of it therefore I but just mention it 5. It will not be imprudent in this Moral as in Physical Cures to observe diligently and follow the Motions and Tendencies of Nature Where there are Seeds of Generosity and Honour the Turpitude and Shame of Sin the Baseness and Ingratitude of it the Love of God and of Jesus and such like are fit Topicks to dwell upon Where Fear is more apt to prevail there the Terrors of the Lord are the most powerful Motive And so whatever the Frame and Constitution of Nature be it will not be difficult to find Arguments in the Gospel adapted to it which will be so much the more prevalent as they are the more natural 6. Lastly We must use all Means to obtain the Spirit of God and to increase and cherish his Influence We must ask and seek and knock i. e. we must pray and Meditate and Travel with Patience and with Importunity that our Heavenly Father may give us his Holy Spirit And when we have it we must not grieve it by any Deliberate Sin nor quench it by Security or Negligence by sensual Freedoms and Presumption but we must cherish every Motion improve every
Holiness in the true genuine and Gospel Notion of it have endeavour'd to enlarge the Way and widen the Gate that leads to Life and have therefore form'd to themselves more soft and pliant Notions of Vice and Vertue Such as may be more easily accommodated either to their particular Inclinations or to the Modes and Fashions of the World than those of Christ and his Apostles can Hence it is that amongst such as pretend to some regard for 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 and the Lust of the Eyes are so universally practised that though we know that these in St. John are the Names of Vices we scarce know what the Things themselves are We have confounded the Mears and Bounds of Vice and Vertue and such are the Freedoms I will now say of those who profess Debauchery but Christianity that if they be consistent with the Sanctity and Purity of the Gospel 't will be hard to determine what Excess is And in a word how many are there who making a Profession of living by Faith and looking for the blessed Hope and the glorious Appearance of Christ do yet live as if all the business of Life were to get and enjoy as much of this World 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 Labour their Wealth on this one Design to make such a shew such a Figure in the World as may render them the Gaze and Envy of their Neighbours And as our Indulgence to our selves in these things which relate to the Pride and Vanitfy 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 Vertue and the Honour of God very little faint and remiss Conversation has very little Savour very little Grace in it and we are so far from being resolute and industrious to awe or shame Vice abroad that we our selves should be almost out of Countenance if we should be observ'd to pay any particular Respect to Religion or Vertue in Company The Government of our Families is so lax and easie that it savours more of Coldness and Indifferency than Fervency of Spirit 'T is true indeed these I am speaking of do 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 Ezek. 33.31 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 saith yet they seek me daily and delight to know my ways nay further they delight in approaching to God Isa 58.2 Now though such as I am speaking of may not be guilty to this Degree so as to be chargeable with open Wickedness yet I am very much afraid that even in this Duty they but promote the Cheat and Imposture they put upon themselves and make their Diligence in this point minister to quiet their Consciences in their Laodicean State for 't were easie to prove that such as these do more generally aim at the Entertainment 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. 33.32 the Musick of the Voice the Gracefulness of Delivery a Flow of Words the Surprize of Novelty and Notion the Beauty of Sentences and the Sparkling of Wit and Fancy or an Appearance of Learning these are I doubt too aften the things that draw together and charm an Auditory And so all are pleased but none converted or edified for who sweats or blushes who trembles or grows pale at these Sermons who goes away from them wounded or struct through serious and pensive full of pious Fears and devout Desires 2. A Laodicean State springs from Sloth and Pusillanimity or the Want of a thorough and well-grounded Resolution This was one Cause of the Israelites Fluctuation and Uncertainty they were indeed desirous of a Canaan but were not forward to purchase it by tedious Marches hazardous Encounters and the Hardship of Hunger and Thirst and such like They were ever and anon willing to have preferr'd the Dishonour and Servitude of Egypt with Security and Fulness before a Canaan on these Tems And thus it is this day with Christians of a Laodicean Spirit and a doubtful staggering Allegiance An Heaven they would have but would not purchase it at too dear a raâ—e they would be accounted the Disciples of Christ and share in the Merits of his Sufferings but they would not take up his Sufferings but they would not take up his Cross in any sense and follow him But alas Israel might as well have gained their Liberty without going out of Egypt or a Canaan without Travel and Hardship and Blood as these Vertue 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 Expence and Blows as master our Corruptions and become Vertuous without spiritual Watchfulness Travel or Contention There is indeed Force and Efficacy enough in the Word of God to enlighten the Mind and purifie the Heart if we would but frequently and seriously Read and Meditate it The Grace of the Spirit is sufficient to conquer our Corruptions and strengthen and establish us in Faith and Obedience if we did but earnestly and frequently pray for it and cherish and improve it when obtain'd 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 Vertue and Energy in them if they be but duly and consciensciously made use of But if we do not watch if we do not meditate if we do not pray if we expose our selves to a vain and trifling Conversation if we Indulge the Body all the Ease it is inclined to and put our selves upon no Duties practise no Discipline that we have any Reluctancy for 't is not to be wonder'd at if our Vertue be crazy and sickly if our Performances be cold and unedifying our Faith weak our Affections low and grovelling our Life unsteady and unprofitable our Religion destitute of true Pleasure and our latter End of any rational Comfort or well-grounded Confidence 'T is naturally to be expected that the Soul of the Sluggard should be like his Field Prov. 24.30 I went by the Field of the Slothful and by the Vineyard of the Man
of all things O my God may I at least be one to fill the Train of this Triumphant Procession in 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 endeavour 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 of us a Zeal fruitful in good Works 2. It is indispensable to the Welfare and Good of our Neighbour 3. It ministers most effectually to the Glory of God 1. Our own Salvation and Happiness depend upon it For without this we reject on at least frustrate the Counsels of God against our own Souls 't was for this Christ Died that he might purifie to himself a peculiar People Zealous of good Works This is the great End of our Election God hath 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 explain'd by Eph. 2.10 where God is said to have before ordain'd that we should walk in good Works And the beginning of the ver minds us that 't is for this End God imparts the Light of his Word and the Vigour of his Spirit that for this End he sanctifies and renews our Nature We are his Workmanship created in Christ Jesus unto good Works St. Peter tells us That this is that which all the great and precious Promises of God immediately aim at First Godliness then Life First Vertue then Glory 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 is the Portion not of Knowledge but Patience and Charity not of an Orthodox Belief and Specious Pretention but of Righteousness and Zeal for the incorruptible the never-fading Crown is a Crown of Righteousness Or if Men will be judg'd by their Faith which is not the Language of the Gospel this does not alter the Matter at all Since Faith it self will be judg'd by its Works And as a happy Eternity depends upon our Zeal so nothing else can give us any comfortable any rational Assurance of it in this Life The Reason is plain because 't is Zeal that is the only unquestionable Proof of our Integrity and Good Works are the Fruit which alone can evidence the Life and Truth of our Faith and Love hereby we know that we know him if we keep his Commandments 1 Joh. 2.3 Yea a Man may say thou hast Faith and I have Works shew me thy Faith without thy Works and I will shew thee my Faith by my Works Jam. 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 thy self take up thy cross and follow him why dost thou not walk as he walk'd 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 Holiness if we hunger and thirst after Righteousness we shall never live in a direct Contradiction to the strongest Passions of our Soul we shall never refuse to gratifie an Inclination which is not only fervent in us but its Gratification will procure us Eternal Rewards too 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 B. Jesus are not good Works the very Test of this Love which himself has appointed If a Man love me he will keep my Commandments Joh. 14.15 Ye are my friends if ye do whatsoever I command you Joh. 15.14 The Love of Christ saith the Apostle constrains us what to do to live not to our selves 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 in as much as you did it to one of these my little ones 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 Neighbours Eternal Interest 't is Zeal represses Sin and Propagates Righteousness 't is Zeal defends the Faith and suppresses Heresie and Error 't is Zeal converts the Unbeliever and builds up the Believer 't is Zeal that awakens the drousie quickens the lukewarm strengthens the weak and enflames the good with a holy Emulation 't is Zeal that baffles all Objections refutes all Calumnies and vanquishes all Oppositions raised against Religion and oppresses its Enemies with Shame and Confusion 'T is in a word Zeal and Zeal alone that can make Religion appear lovely and delightful and reconcile the World to it for this alone can adorn the Gospel for it renders Vertue more conspicuous more taking in Life and Example than it can be in the Precepts and Descriptions of Words Nor is Zeal less serviceable to the Temporal that Eternal Interest of Mankind When God laid the Foundations of the World he laid the Foundation of Vertue too and when he form'd Man he wove the Necessity of good Works into his very Nature How necessary is Justice to poor Creatures who lie so open to Wrongs and Injuries how indispensable is Charity or Generosity to these who are expos'd to so many Accidents to so many Wants to such a Viscissitude 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 Forbearance Patience and Gentleness In a word Sin and Misery abounds in the World and if there were not Vertues and good Works to ballance the one and â—o relieve and support us under the other Life would be intollerable So that Reveal'd and Natural Religion do necessarily terminate and center in a Zeal for good Works as their ultimate End and utmost Perfection in this Life and that Rule of our Saviour 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
never to be enjoyed by any but some few rare and happy Creatures the Favourites of God and Nature Pleasures that have Matter and Substance in them for such as I can no more grasp and relish than I can Dreams and Visions But to this I answer this pretty talk is all but stupid Ignorance and gross Mistakes For 1. As to innocent and vertuous Pleasure no Man needs part with it I endeavour not to deprive Man of this but to refine and purifie it And he that prefers either silly or vicious Pleasure before Religion is wretchedly mistaken For 2. Perfect Religion is full of Pleasure Had we but once arrived at true Purity of Heart what could be so full of Pleasure as the Business of Religion what can be more delightful than blessing and praising God to a grateful Soul Allelujahs to a Soul snatched from the brink of Destruction into the Bosom of its Master what can be more Transporting than the melting Tendernesses of a holy Contrition made up like Mary Magdalen's of Tears and Kisses Sorrow and Love Humility and Glory Confusion and Confidence Shame and Joy what can be more transporting than Love the Love of a Christian when he is all Love as God is Love when he desires nothing in Heaven nor on Earth but God when all things are dung and dross to him in Comparison of Jesus 4. If the Pleasures of the World be more transporting than those of Religion 't is because our Faith is weak our Love imperfect and our Life unsteady A constant and exalted Pleasure is I grant it the Fruit of Perfection alone The Peace and Joy of the Holy Ghost reigns no where but where that Zeal and Love which is an Effect of the Fulness of the Spirit reigns too I had once proposed to have insisted on the Reasons of this here but this Labour is prevented for they are very obvious to any one who hath read the Chapter of Zeal with Seriousness and Attention Lastly what is insinuated in the Objection that the Pleasures of the World are more numerous or obvious than those of Religion is altogether a false and groundless Fancy In every Place and in every State do the Pleasures of Vertue wait upon the Perfect Man They depend not like those of the Body on a thousand things that are not in our power but only on God and our own Integrity But this part of the Objection I have I think for ever baffled Sect. 1. Chap. 4. These Obstacles of Perfection being thus removed and the Mind of Man being fully convinced of the Happiness that results from a State of Perfection and of his Obligation to surmount the Difficulties which obstruct his way to it there seems to be nothing now left to disappoint the Success of this Discourse but somewhat too much Fondness for the World or somewhat too much Indulgence to the Body which I am next though but very briefly to consider § 4. There is a Love of the World which though it be not either for the Matter or Degree of it Criminal enough to destroy our Sincerity and our Hopes of Salvation yet is it strong enough to abate our Vigour hinder our Perfection and bereave us of many Degrees of Pleasure at present and Glory hereafter The Indications of this kind of Love of the World are too much concern for the Pomp and Shew of Life too much Exactness in the Modes and Customs of it too quick a Sense of Honour and Reputation Pre-eminence and Praise too much Hast and too much Industry to grow rich to add House to House Land to Land and to cloath our Selves with thick and heavy Clay too brisk a Relish of the Pleasures of the World too great a Gaiety of Mind upon the Successes too much Dejection upon the Disasters and Disappointments of it too much Care and too much Diligence an encumbring and embroiling ones self too far in worldly Affairs too much Diversion too much Ease These I say are the Symptoms of a Mind tainted with a Love of the World though not so far as to Sickness and Death However it will be enough to check the Vigour and dilute the Relish of the Mind Now the only way to overcome this Defect and to captivate the Mind entirely to the Love and Service of Religion and Vertue is to consider frequently and seriously the Rewards of Perfection the Pleasure that will attend it in another Life Had the young Man in the Gospel done this had he had as lively a Notion and as true an Estimate of the Riches of Eternity as he had of Temporal ones he would never have gone away sorrowful when he was advised to have exchanged the Treasures of Earth for those of Heaven Had the Soul of Martha been as much taken up with the Thoughts of Eternity as that of Mary she would have made the same Choice as she did They who often think how soon the Fashion the Pomp and Grandeur of this World passes away and how much better their Heavenly Country is than their Earthly how much more lasting and how much more glorious the New Jerusalem that City that has Foundations whose builder and maker is God than this City of ours which may be over-thrown in a moment will neither weep nor rejoyce with too much Passion neither buy nor possess with too much Application of Mind In one word he that so often and devoutly thinks of that day wherein Christ who is our Life shall appear and we also appear with him in Glory that he comes to love and long for it such a one will have no great Taste of the Honours or the Pleasures or the Interests of Life nor will he be slothfull or remiss but fervent in Spirit serving the Lord Whatever Degrees of Affection he had for any thing of that Nature they will all vanish he will have no Emulation but for good Works no Ambition but for Glory I mean that which is Eternal In the pursuit of this will he lay out the Strength and Vigour of his Mind for this he will retrench his Profit for this he will deny his Pleasure for this he will be content to be obscure mean and laborious for if the World be once crucified to him he will the more easily bear the being crucified to it § 5. After all there is an Infirmity in the Flesh against which if we do not guard our selves if we do not struggle heartily we shall miscarry The Spirit is willing said our Saviour but the Flesh is weak Without much Care and much Watchfulness the Vigour of our Minds will be relax'd the Exultation of our Spirits will flag and droop and we shall soon loose the Relish there is in Religion The most effectual Remedies against this Frailty and Fickleness of our Nature are two First Godly Fear and this the Purity and Presence of God the Strictness and the Impartiality of a Judgment to come the Loss of an Eternal Crown the Terrors of Eternal Punishment the