Full text of "The whole works of the Rev. W. Bates"

This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project
to make the world's books discoverable online.

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.

Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the
publisher to a library and finally to you.

Usage guidelines

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.

We also ask that you:

+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.

+ Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.

+ Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liability can be quite severe.

About Google Book Search

Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web

at |http : //books . google . com/

LIRRARY

University of California.

GIFn:" OK

Mrs. SARAH P. WALSWORTH.

Received October, 1894.
^Accessions No.^^^O^f. Class No.

-y

THE

WHOLE WORKS

OF TSB

JRJBF. W, BATES, D. D.

ARRANGED AND REVISED,

WITH A

MEMOIR OF THE AUTHOR,

COnOVS INDEX AND TABLE OF TEXTS ILLUSTRATED.

BY W, FARMER

VOL. IL

I. SERMONS ONTHS FOEOIYENBSS OF

SIMS.

II. THE SOKB TRIAL OF UFRIGHTKESS.
JII. THE OHSAT DUTT OP RESIGNATION.

CO^TTAINING:

nr. THE DANOER OF PROSPERITY.

y. SPIRITUAL PERFECTION UNFOLD^
ED AND ENFORCED.

LONDON:-.

^JOXTIEDTO^SAXZnVULCXt TORK STREET, COTENT GARDEK; W. BATNESy
54, AND T. HAMILTOV, 37» PATERirOBTSR ROW ; AND
SOBIRSOVy SON* & HOLDeWORTB, LEEDS.

1815.

S-TO ¥-/

I>.y«. k B«««, p,i„„„, v,j„ L„^ ,^^

V.2.

CONTENTS OF VOL. II.

I. SERMONS OF THE FORGIVENESS OF SINS.
Psa. 103. 4. But there is forgiveness with thee that tkoumayest

be feared, ^age.

What is contained in forgiveness, 2

Proofs that God is ready to forgive, 7

The extent and freeness of divine forgiveness, 26

Caution lest men abuse this doctrine, 32
It aflfords strong consolation to those who are wounded

in spirit, 38

Be excited to seek pardoning mercy, 40

The properties of confession of sin, 41

The duty of pardoning the offences of others, 49

Divine forgiveness a powerful motive to thankfulness, 51

IL THE SURE TRIAL OF UPRIGHTNESS.

Psalm 18. 23. I was also upright before him^ and I kept my-
s self from mine iniquity.

The Preface, \ "^ ' ^ >' ^
FIRST. How a man's peculiar sin may be discovered ;
[1.] How it may be discovered from its caiwe^. By ascer-
taining Che sins which are peculiar.

1. To the different temperaments of men^s bodies^ 69

2. To the several ages of life, 72

3. To the several callings of men, 76

4. To prosperity and adversity, 80

5. To the society with whom we converse, 82

6. To the times in which we live, 83
[2.] How it may be discovered from its effects,

1. It is frequently and easily committed, 84

2. It has the supremacy in the heart, 86

3. It ^grosses the thoughts, 87

4. Men desire to conceal it from others, ^ 89

5. An enlightened conscience reflects upon it with an-
guish, 92

SBCONDLV. What is implied in a man's preserving himself
from his peculiar sin,

1. Abstaining from the practice of that sin, 95

2. Mortifying the inward affection to it, 96
THIRDLY. This is a decisive evidence of sincerity,

1. God approves it, 97

2. It is equivalent to perfection, 98
MOTIVED to this duty,

1. Habitual indulged lusts are irreconcileable with a
state of grace, 103

2. By divine grace we may subdue the strongest lusts, 107

3. Sobdning a ruling sin will make the victory over
other sins more easy, * m

U COMTSNTS.

Page,
4« Consider what the Saviour suffered to deliver us
from sin 9 112

5, The blessed reward of uprightness, . 113

6. The woful effects of indulging sin, 1 14
JfTBANs requisite for preserving us horn our special sins,

1. Be inquisitive to understand what it is, 120

2. Watch diligently against it, 121

3. Form serious resolutions against yielding to sin, 126

4. On falling into this sin seek by speedy and deep re*
pentance to recover the favour of God, 128

5. Pray fervently and constantly for renewing grace, 129

6. Exetcise faith in the Redeemer, 131
III. THE GREAT DUTY OF RESIGNATION.

Matth. 26. 39. And he went a little farthery and fell on his face,
and pray edy sayings O my Father, if it be possible, let this cup
pass from me : nevertheiess not as I wiU, but as tliou wilt.
The Preface. 137— Explanation of the duty, 142

ARGUMENTS to convince us of this duty of resignation,

1. God*s supreme right over us, 149

2. His righteousness in all his ways, 153

3. His uncontroulable power, 155

4. His paterual love in sending afflictions, 156
It is proved from,

(I.) His gracious design in sending them, 157

.(2.) His effectual support under them, 161

(3.) The happy issue out of them, 162

5. His infinite wisdom orders all things for the best, 163
MOTiyKs to persiuide us to this duty of resignation.

1. The example of Christ in his sufferings, 170

2. The examples of the suffering saints in all ages, 173

3. All creatures obey the will of their Creator, 1/5

4. It is our most glorious perfection, to have our wills
united to the divine will, ibid.

5. It is our felicity quietly to resign our wills to the
wiU of God, 179

DIRECTIONS how to perform this duty of resignation.

1. Faith in the divine providence and promises will
compose the jbouI, 181

2. Let God be the supreme object of our affections, 188

3. Let us moderate our valuation of things below, 191

4. A prudent forecast of future ^vils will arm us with
patience to sustain them, 192

5. Serious reflections upon our guilt and desert will
suppress impatience, 193

6. Reflect upon blessings as wdl as evils, 196

7. Pray frequently and fervently for this disposition, 198
The properties of acceptable prayer, ibid.

COKTXNT9. ill

Page.

IV. THE DANGER OF PROSPERITY.
Pcmr. 1. 32. The prosperity of fools shaU destroy them.
The Preface^ 207

FIRST, PROOFS that prosperity is destructive to sinners, 213

1. It is the continual incentive of the vicious affections^ 215

2. Occasionally it incenses the irascible passions, 217

3. It inclines sinners to an impious neglect of God, 218

4. Itexposes dangerously to the temptingpower of satan, 222

5. It affords advantages to men to corrupt others, 226

6. It usually renders the means of grace ineffectual, 228

7. ItrendersmenaversetosufferingforthesakeofChrist, 241
.8. It tempts men to delay repentance, 248

SBCONDLT, The FoiXY of prosperous sinners. It is

1. Voluntary, 252—2. Culpable, 253

3. Ignominious, 254—4. Most woful, 256

THIRDLY, The MISERY of prosperous sinners is,

1. Just^ 257—2. Certain, 258—3. Aggravated, 262

ANFERENCBs from the doctrine.

1. Prosperity is no certain sign of God's special favour, 264

2. The prosperity of the wicked is consistent with
God's hatred, . ibid.

3. The prosperity of the wicked, so far from being a
sign of God's love, often proceeds from his deepest
displeasure, 265

4. We should look upon prosperous sinners with pity, 266

5. We are instructed to judge rightly of afflictions, ' 267

6. We should improve prosperity toour eternal advantage, 27 1
Ruuss how to manage prosperity for our everlasting good.

1. Amidst prosperity let us preserve a humble sense of

our meanness, frailty and unworthiness, 272

2. Cultivate a meek temper and deportment, 274

3. Render solemn and affectionate thanksgiving to
God for his mercies, 275

4. Be vigilant to avoid the sins incident to prosperity, 277

5. Use worldly blessings with moderation, 278

6. Seekafter the favourof God and communion with him, 279

7. Employ riches and power for the glory of God and

the good of others, 282

8. Resolve firmly to part with all possessions and dig-
nities at the call of duty, 284

9. Pray earnestlv and constantly for divine grace, 2S5
V. SPIRITUAL PERFECTION UNFOLDED AND EN-
FORCED.

2 Cor. 7. I. HcBoing therefore these promises, dearly beloved^
let us cleanse oursekesfrom aUfiUhmess of the flesh and fpi-
rity perfectmg hoUness in the fear of God.

The Preface, 289

CHAP, Page.

.1. The coherence and doctrine of the text. The duty of
Christiana to cleanse themaelfres from all poUntions. A
principle of holiness and supplies of the Spirit requisite.
BviLs TO BB AVOIDSD. (1.) Uncleofmeis, The diffi-
culty of purifying from it. Melons for purifying, 295

IL (2.) Anger, Directions to prevent its prevalence. Mo-
tives to extinguish it.— -<3.) Covetousness. How it dis-
covers itself. Causes why it is difficult to cure. Means
by which it may be mortified, 307

III. (4.) Pride. Its various kinds and degrees. The diffi-
culty of subduing it. Antidotes against it, 324

IV, (5 ) Infidelity. Its unreasonableness. (6.) Hypoaisy.
Cured by a sense of God's omniscience. (7.) Emjy.
These defilements prove the necessit]^ of regeneration, 340

Vw The nature of perfection considered. The essential
perfection of grace consists in sincerity. Comparative
perfection of the saints in this life. Absolute perfec-
tion only attained in heaven, 348

VI. PARTICUlJiR GRACSS CONSIDSREJO. (1.) Foith. The

nature, the objects, and the motives of doctrinal faith.
On the belief of supernatural truths. On the supposed
innocence of error, 363

VII. The efficacy of faith. The practical influence of faith

in the providence of God, 381

VIII. (2.) Love, The most eminent of the graces. Love
to God arising from his love to us. Love to our neigh-
bour. The forgiveness of injuries results from it, , 396

IX. (3.) Hope. . Its suitableness to our present state. How
it differs from presumption. (4.) The fear of God.

'''^ Its influence on the christian-character, 492

X* The promise that God will be our father a powerful
inducement to strive after the perfection of holiness.
Rules whereby we may discern whether we are pro-
ceeding to perfection, 437
XL Rules continued. Exhortation to follow after holiness
early, aeaknisly, with alacrity, and perseverance. An-
awsrs to objections, motivxs to excite us to be in-
tent upon this great work, 456

XII. MBANs that are effectual for attaining to eminent ho-
liness. Unfeigned faith in Christ. Prayer. Hearing

' and reading the word of God and meditation. The
sacrament of the Lord's supper. The observance of
the sabbath. The serious examination of our state
and conduct, 4S(

XIII. Means continued. Continual watchfulness. Due
regard to relative duties. Unabating progress in the
way to heaven^ .513

SERMONS

• « TBB

FORGirJEJVESS OF SIJVS.

P»AI«» cxxz. 4*
B«t theM b forgtteiMM wHk tiMe, Umt tbM maycst lie fe«red.

JL HE Psalmifity in the fifst aAd second Teraes, addresses
God with esro^t desires for his saving mereies : <' Out of the
depths have I cried to thee, O Lord: Lord hear my voice: let
thine ear be attentive to my supplication/' He humbly depre->
cates the severe inquiry of divine justice ; vcr. 8. ^ If thou.
Lord, shottldst mark iniquities : O Lord, who shall stand ?" If
God should with an exact eye observe our sins, and call us to an
account, who can stand in judgment? who can endure that fiery
trial ? The best saints, though never so innocent and unblam-
able in the sight of men, though never so vigilant and watchful
over their hearts and ways, are not exempted from the spots of
human frailty, which according to the rigour of the law, would
Opose them to & condemning sentence. He relieves and sup-
ports himself under this fearful apprehension with the hopes of
nievey : <^ but there is forgiveness with thee, that thou mayst be
feared/' It is in diy power and thy will, to pardon repenting
and returning sinners, '< that thou mayest be feared." The fear
af God in scripture signifies the humble holy reverence of him,
voi^ IK A

2 SERMONS ON THJB

as our heavenly Father aiid Sovereign^ that makes us cautious
lest we should offend him^ and careful to please him. For this
reason the fear of God is comprehensive of all religion, of ** the
whole duty of man," to which it is introductive, and is a princi-
pal ingredient in it. The clemency and compassionate mercy of
God is the cause of an ii^enuous filial fear, mixed with love
and affiance in the breasts of men. Othtr attributes, his holi-
ness that framed the law, justice that ordained the punishment
of sin, power that inflicts it, render his majesty terrible, and
cause a flight from him as an enemy. If all must perish for their
sins, no prayers or praises will ascend to heaven, all religious
worship will eea^e for ever : but his tender m^cy read^ to receive
humble suppliants, and restore them to his favour, renders him
amiable and admired, and draws us near to him.

There are two propositions to be considered in the verse :

I. That forgiveness belongs to God.

li. That the forgiving mercy of God is a powerful motive of
adoration wd pbediepce. I propound to discourse of the firsts
and to touch upon the second in the application.

In managing the point with light and order, it is requisite to
consider; Ist. What is contained in forgiveness. 2dly. The ar-
guments that demonstrate that forgiveness belongs to God.

1. What is contained in forgiveness. This necessarily sup<-
po^s sin, and sin a law that is violated by it : the law implies a
sovereign l<awgiver, to whose declared will subjection is due,
and who will exact an account in judgment of men's obedience or.
disobedience to his law, and dispense rewards and punishments
accordingly. God by the dearest titles '^ is our king, our law^
giver and judge ;" for he is our maker and jjteserver^ and consci-
<|uently has a full propriety in us» and absolute authority over us:
and by I>is sovereign and singular perfections is qualified to go-
vern us. A derived being is necessarily in a state of deiMndanqe
and subjection. All the ranks of creatures in the world are or-
dered by their Maker ; his ^ ^ngdom rules ov^ all." Those
in the lowest degree of being are ordered by pp\ier.. Sensitive,
creatures are determined by the impulses of nature to their ac-
tions j for having no light to distinguish between nporal good and
evil, they have no choice^ an^ are incapable of.. receiving a law.i
Intelligent creatures, endowed with judicious and free faculties,.
fLu understanding; to discem between moral good and evil, an4*

F61l6lVfiNSS8 OF SINS. 8

& Will to efaoose or reject what is propounded to them, are x^apa-^
ble of a law to direct and regulate their liberty.

To man a law was given by the Creator, (the copy of his wis-
dom and will) that has all the perfections of a mle : it is clear
and complete, enjoining what is essentially good, and forbidding
what is essentially evil. God governs man Conveniently to his
nature : and no service is pleasing to him but the result of our
reason and choice, the obedience of our supreme leading powers.
"Since the fall, the light of the understanding compared with the
•bright discovery it afforded of our whole duty in our original
state, is either like the twilight of the evening, the faint and
dim remmns of the light of the day, when night draws a dark
veil over the world, or like the dawning of the morning, when
die rising sun begins to scatter the darkness of the night. The
latter oomparison I think is more just and regular ; for it is said,
diat the Son of God " enlightens every man that comes into ihe
world." The innate light discovers there is a straight line of
truth to regulate our judgment, and a straight line of virtue to
regulate our actaons. Natural conscience is a principle of autho-
rity, directing us to choose and practise virtue, and to avoid vice^
and according' to our neglect or compliant^ with its dictates in-
flects upon us. It is hardly presumable that any .are so prodi--
giously wicked, as not to be convinced Gi the natural rectitude
in tilings : they can distinguish between what is &ir and what is
fraudulent in dealings, and acknowledge in the general, and in
judging of others^ the equky of things, though they elude the
force of the conviction in the application to themselves. Now
since common reason discovers there is a common rule, there
must be a common judge to whom men are accountable for the
oblfquity or conformity of their actions to that rule. The law
of God is revealed in its purity and perfection in the scripture.

I'he law binds first to obedience, and in Aegleet of it to pu*-
nishment. Sm is defined by St. John to be <^ the transgression
rf the law/' The omission of what is commanded, or doing
what is forbidden, is a sin. Not only the lusts that break f(»th
into action and evidence, but inward inclinations, contrary to
tiie law, are sin. From hence results a guilt upon every sinner,
which includes the imputation of the fault, and obligation to pu-
nishment. There is a natural connexion between the evil of
dmng^ and the evil of sufiering : the violation of the law is justly

A 2

4 8BR1CON8 ON TBM

revenged by the violation of the person that breaks it. It is an
impossible imagination, that God should give a law not enforced
with a sanction. This would cast a blemish upon his wisdom,
fin- the law would cancel itself, and defeat his ends in ^ving it :
it would reflect a high dishonour upon his holy majesty, as if
he were indifierent with re^)ect to virtue or vice, and disregarded
our reverence or rebellion against his authority. The apostle
declares, that '' all the world are become guilty before God ;"
that is, justly chargeable widi their crimes, and liable to his
judgment. The act of sin is transient, and the pleasure vanishes ;
but the guilt, if not pardoned and purged away, remains for ever
in the records of conscience. ** The sin of Judah is written vrith
a pen of iron, and with the point of a diamond ; it is graven on
the tables of the heart." When the books of eternal life and
dekth shall be opened at the last day, aO the unpardoned sins of
men, with their kilUng aggravations, will be found written in
indelible characters, and shall be set in order before their eyes,
to their confusion : <^ the righteous Judge has sworn be will for<>>
get none of their works.'' According to the number and bm«
ousness of their sins, a sentence shall pass upon them : no ex.*
euses shall suspend the judgment, nor mitigate the immediate
execution of it.

The forgiveness of sins contains the abolition of their guilty
and fi^eedom from the deserved destruction consequent to il.
This is expressed by various terms in scripture. Pardon relates
to some damage and offence which the ofiended party may se-
rerely vindicate. Now although the blessed God in strictness of
speaking can recdve no damage by rebellions creaturep, being
infinitely above the impression of evil : yet as our Saviour speake
of one that looks upon a woman with an impuie desire, that be
has comnntted adultery with her in his heart, though the. inao^
cence of the woman be unstained ; so the sins of men, being
acts of foul ingratitude against his goodness, and notorious un^*
righteousness against his authority, are in a sense injiirious to
ftim, Hhieh he might justly revenge upon them, but his cle*
mency spares them. The << not imputing sin" is borrowed from
the accounts of servants with their masters $ and implies the ac«
count we are obliged to render the supreme Lord for all his be*
nefits which we have so wretchedly misimproved: be might
righteously exact of us ten thousand talents thiat itfe due to him>

FOKGIVBNSSS OF SIKS. 5

Irat he is gmcioosly pleaned to cross the book, and fireely to dis*
eharge us. The ** purging from sin," impKes it is very odious
and oflensive in God's eyes, and has a special respect to the ex*
ptatoiy sacrifices, of which it is said, that ^' without blood there
was no remissicMi/' This was typical of the precious blood of
the Sod of God that pnrges the conscience << from dead works ;"
fiom the. deadly guilt of sin that cleaves to the conscience of the
sinner. By the application of his blood the cnmson guilt is
washed away, and the pardoned sinner is accepted as one pure
and imioeent.

2. I shall next demoa^trate, that forgiveness belongs to God,
This will be evident by the following considerations.

First. It is the high and peculiar prerogative of God to pardon
am. His anthority made the law, and gives life and vigaur to it^
therefore he can remit the punishment of the offender. This is
evident from the proportion of human laws : for though subor-
<Knate judges have only a limited power, and must acquit or
eendenm aceording to the law, yet the sovereign may dispense
with it. This is declared in scripture by God himself: '^ I, evea
1 am he, that blots out thy transgressions for my name sake i"
ba. 43. he repeats it with an emphasis. He is proclaimed with
this royal title; *^ the Lord, gracious and merciful, pardoning
iniquity^ transgression and sin.'' It is a dispensation of divine
sovereignty to pardon the guilty.

It is true, God pardons as a father, according to that most
gradoos promise, '* I will spare them, as a father spares his son
that serves him f* MtL 3. but as invested with the dignity of a
sovereign. Our Savionr directs us, in the perfect form of prayer
dictated to his disciples, to pray to God for the foi^veness of
onr anas, aa ^ our Father sittmg in heaven" upon a high throne,
from whence he pronounces our pardon. His majesty is equally
glorious with his mercy in that blessed dispensation. His royal
supremacy is more conspicuous in die exercise of mercy towards
repenting sinners, than in the acts of justice upon obstinate of<-
fenders. As a king is more a king by the pardoning humble sup*
pHants by the operation of his sceptre, than in subduing rebels
by the power of the sword : for in acts of grace he is above the
law, and overrules its rigour, in acts of vengeance he is only
superior to his enemies.

It is the peculiar prerogative of God to pardon sin. The pro-

A 3

D SKRMONS ON TRB

phet challenges all the reptlted deities of the heathens as ddte-
tive in this royal power : <^ who is a God like unto thee, par-
doning iniquity, transgression, and sin ?" Mic. 7. The phari*
sees said true, '* who can forgive sins but God only ?^' For it is-
an act of empire. The judicial power to pardon is a ^ower in-
separable irom the crown : far it is founded, in a superiority to
the law, therefore inconsistent with a depending authority. A
creature is as incapable of the supremacy of God in pardoning
sin, as of his omnipotence to create a world : for they are both
truly infinite. Besides, the power of pardoning sins, necessarily
implies an universal knowledge of the minds and hearts of men,
which are the fountains of their actions : and according to their
ingrediency the moral good or evil of them rises. The more
deliberately and wilfully a sin is committed, the^sinner ineurs a
greater guilt, and is obnoxious to a more heavy punishments
Now no creature can dive into the hearts of men : <^ they are
naked and open to the piercing eye of God alone." Add farther,
the authoritative power to pardon, has necessarily annexed to it
tlie active power of dispensing rewards and punishments. Now
the Son of God alone '* has the keys of life and death in his
hands."

It may be objected, that our Saviour declares, that ^^ the
Son of Man has power to foi^ve sins." The answer to this will
be clear by considering, there are two natures in Christ ; the
divine nature, that originally belongs to him, and is proper to
hi» person ; and the human nature, which is as it were adoptive,
and was voluntarily assumed; Now the divine person is the sole
principle and subject of this royal dignity, but it is exercised in
its conjunction with the human nature, and attributed to the
Son of Man: as in the humiliation of Christ, the principles of
his sufferings, and the actual suflhrings, are solely in the human
nature, but upon the account of the personal union, they are
attributed to the divine person. It is said, ** the Lord of glory
was crucified," arid ** the blood of God" redeemed his church.

The church of Rome, with high presumption, arrogates to
their priests a judicial power of foi^ving sins : and by the easy
folly of the people, and crafky deceit of their instructors, exercise
a jurisdiction over conscience. To avoid the imputi^ion of
blasphemy, they pretend there is a double power of forgiving,
supreme and subordinate ; the frst belongs to God^ Uie other is

FOlKilVBNSSS OF SIl^S. 7

ddegated by eommiaeion to the minktei^ of tlie gospeL But
this is an irreconoileable contradicfdon : for the power to pardon
is an efflux of supremdcy, and incommunicable to the subject*
A prince that invests another with an absolute power to pardon,
maBt either relinquish his sotei'eignty, or take an associate to
abare tn it. Thb pretence of the papists is such a lame evasion,
as that which they ate forc^ to make use of to clear themselves
from the charge of idolatry in their worship of angels and saints :
their excuse is, that their worship of angels and saints is inferior
in degree, and imperfectly divine ; as if there could be different
degrees in divine wbrthip, wbidi is absolutely and necessarily
supreme. The ministers of the gospel htfve only a declarative
power, as heralds or ambassadors, to propose the terms of the
gospel for the obCainii^ pardon, and to apply the promise of
pardon to those who appear qualified for it. But to pronounce
and dispense pardon, they have no judicial authority : for it is not
presumable that the wise God should invest men with that ai»^
tbority which they are utterly incapable to exercise^

Seconttty. God is ready to forgive« The power to pardon
without an indination to it, afibrds no relief in the agonies of an'
accnising conscrenee, and the terrors of eternal judgment. The
mereifiil will of Ood declared in his word, is the foundation of
our blessed hope, and encourages us in our requests before his
throne : *^ for thou Lord ait good, and ready to forgive, and
plaiteoQs in mercy unto all that call upon tbee.'^ Psal. 86.

The attribute of which pardon is an emanation, is usually ex*'
pressed by grace and mercy. It is said, the ^ grace of God that
brings salvation has appeared unto all m^n : we are saved by
grace/' Grace impKes free favour. There is in this respect a
difference between tove and grace. Love may be set upon an
ofajeict wortliy of it. The primary object of God's love is himself,
whose excellent and amidble perfections are worthy of infinite
kive. The love of parents to children is a duty most clearly na-
tural, and doty lessens the desert of performing it ; but grace is
exclusive of all merit and dignity in the subject, and of all obli-
gation in the person that shows it. God's most free preventing
grace is exercfsed without any motive in us that deserves it.

The grace of God may be considered as exercised in our crea-
tion and our redemption. In the creation it was absolutely free r
lor aogek and men were in the state <A nothing, there was onh*

A 4

8 . SBRIfONft ON TUX

1^ possibility of tbeir being. Now there could be no attractive^
merit before their existence. It is true, goodness is glorified and
crowned by comnnmicatuag : the world is a bright efflux of the
divine g^ry ; but this does not lessen the free goochiess ot the
Maker. Tliere was no ccxistraint upon God to make the world
for his declarative glory : for bis essential glory is truly infinite,
and wants no external appearance to make it complete. The
universal church pays humble homage to the great Creator;
*^ acknowledging, that for his wiU and pleasore all things ware
created.''

The divine goodness to angds and man in their original pu*
lity, was grace : for althov^h the image of God shining in tbera
was attractive of his approbation and acceptance, yet they de*
served no benefits from him : there is such an infinite distance
and disproportion bet^w^en God and the creatures, that they can-
not by a common right claim any thing as due firom his majesty.
Besides, he is the productive aiui conservative cause of all their
active powers, and the efficacy of them.

The creating goodness of God is eclipeed in the oompariiron
with his saving grace. The first supposes us without ^uy deserts
of his favour, but this supposes our exceedingly bad deserts : the
first was firee, but this is meroifid and healing grace. Mei^
revives and restates us when deservedly miserable. This graee
and mercy is of so pure a nature, that the xaoat tender human
inclinations to relieve the afflicted, are mixed widi self-interest,
compared with the mercy of God towards us. Our bowels relent,
and affections are melting at the sight of persons in deq[> misery..
But there is an inward and invohmtaiy constraint of nature duit
excites such feeling resentments : and our compassion is moved
by reflection npoa ourselves, considering that in this open state
we are liable to many disasters and wounding sorrows : but God
is infinitely free fi-om all disturbing passions, and exempted from
all possible evils» To represent the -immense love and m&tcy
pf God in its endearing circumstances, and to demonstrate hb
readiness to foigive, we must consider what he has done in order
to his pardoning sinners.

Ist. If we consider Qod as the supreme lawgiver and judge of
the world, as the protector of righteousness and goodness, and
the revenger of all disorders in his moral government, it became
liim not to pardon sinners without the {unisbing sin in such a

FOOGIVBMBSB OF StKS. 9

ttianiier as iniglit satisfy his injured jus^e, and vindicate the
honour ol his despised Isir, and declare most comineingly bis
hatred against sin. Now far these great ends he deereed to send
his Scm from -his bosom, to aasmne our nature, and to suffer the
cootnmetsous cokoiity of the death of the cross, to make a pro-
pitiation far our sins. This ivas the contrivance of his unsdom^
which the most enlightened angels had no presaging notions of.
Now can there be a more clear evidence and convincing reality^
that God is ready to fotfpye sins, than the giving his only be*
gotten Son, a person so great and so dear, the heir of his love
and gh>ry, to be a sacrifice, that he might spare us ? In this
dispensation kive was the regent leading attribute, to which his
wisdom, jnstiee and power were sabordinate : they were in ex-
ercise far the more gknrioue illustration of his mercy. ' We have
the strongest argument of God's love in the death of his Son, for
oor pardon was the end of it. From hence it is evident, that
God is more wffling to dispense his pardoning mercy, than sin-
ners are to reeeive it.

2dly. God's readiness to forgive qypears in the gracious and
easy terms prescribed in the gospel far the obtaining pardon.
There are two ways of justification befare God, and they are like
two ways to a city : one is direct and short, but deep and un-
passable ; the other lies in a circuit, but will bring a person safe
to die place* ' Thus there is a justification of an innocent person
by worhs^ that secures him from the charge of the law; and a
JBStificatkmof a sinner by fiuth in our aU-suflicient Saviour. The
first was a short way to man in the state of intq;rity : the se-
cond^ such is the distance of the terms, takes a compass. There
ia a shorter passage from' Kfe to aetion, than firom death to life.
There is no hope or posnbility of our legal justification. The
apostle saith, *' that which the law could not do in that it was
weak throij^ the flesh, God sending his own Son in the likeness
ef sinful fiesh, and far sin condemned sin in the flesh.'' Rom. 8.
The expiation of sin, and renewing us into the image of God^
are obtained by the gospel. The law is called, ^^ the law of sin
and death :" which must be understood not as considered in it-
self, bat relatively to our depraved nature. The law supposes
men in a state of uneonrupted nature, and was given to be a pre-
servative of our holiness and felidty, not a remedy to recover us
from sin and misery. It was directive of our duty, but since our

10 SBaMONs ON Tax

vebeUion the rod is turned into a aerpent. The law b faaid anc^
imperious, severe and inexorable, the tenour oJP it is, ** do, or die'
for ever/' It requires a rig^teoasness entire and unblemiihed,
which one bom in sin cannot ppoduee in the court of judgments
Man is utterly unabk by his lapsed powers to recover the favour
of God, and to fulfil his obligation by the law to obedience. But
the gospel discovers an open, easy way to life, to ail that will
accept of salvation by tUe Redeemer. The apostle expresses the
difference between the condition of the law and the gospel in a
very si^ficant manner. <' Moses describes the righteousness
which is of the law, that the man that does those things shall Kve
in them : but the righteousness which is of faith speaks on this
urise, say not in thine heart, who shall ascend into heaven, that
is to bring down Christ from above ; who shall descend into the
deep, that is to bring Jesus Christ agun from the dead ? But
what saith it? The word is nigh thee, that if thou shalt confess
with thy mouth, and shalt believe in thy heart, that God hath*
raised him from the dead, thou shalt be saved/^ Rom. M). The
meaning of the apostle is, that thii^ in heaven above, or in the
depths beneath, are of impossible discovery and attainment, so ic
is equally impossible to be justified by the works of the law. The
anxious sinner seeks in vain iar righteousness in the low, which
can only be found in the gospel.

It may be objected, that the condition of the law, and the
condition of the gospel, compared relatively to our deprai«d fa-
culties, are equally impossible. The carnal mind and affections
are as averse from repentance and receiving Christ as our Lord
and Saviour, as from obeying the law. Our Saviour tells the*
Jews, ^' ye will not come to me that ye may have life : and no
man can come to me unless^ the Father draw him.'' Which
words are highly expressive of our utter impotence to believe
savingly in Christ. But there is a dear answer to this objection ;
the difference between the two dispensations consists principally
in this : the law requires complete and constant obedience as the
condition of life, without affording the least supernatural power
to perform it. But the goqpei has the spirit of grace a concomi-
tant with it, by whose omnipotei^t efficacy sinners are revived,,
and enabled to comply with the terms of salvation. The spirit
of the law is styled the spirit of bondage fraai its rigorous effects t
it discovered sin, and terrified the conscieice, without implant-

FOft6IVK19B88 OF SINS. 1 1

ing a pmcipte of life that migiit restore the sinner to a state of
holy Uberty. As the flame in the bosh made the thoras in it vi-
sible, without consaming them ; so the fiery law discovers men's
sim, but does not abolish them : but ^< the law of the spirit of
life in Christ Jesus, that is, the gospel, has freed us from the law
of sin and death." I will more particularly consider the. gra-
cious terms prescribed in the g^tepel for the obtaining pardon ;
^ Repentance towards God, and fkkh in the Lord Jesas Christ/'
The requiring of them is not an arbitrary constitution, but
founded in the unchangeable nature and oongruity of things.
Repentance signifies a sincere change of the mind and h^art
from the lo?e and practices of sin, to the love and practice of ho-
finess, upon evangelieal and cHvme motives. The principal ingre-
dients in it are, reflections with grief and shame upon our past
sins, vrith stedfest resolutions of future obedience. It is a vital
prindple productive of fruits suitable to it : it is called ** repent-
ance from dead works, repentance unto life.'' It is the seed of
new obedience. Repentance in order of nature is before pardon,
but they are inseparably joined in the same point of time. Da-
vid is a blessed instanqe of this : *^ I said I will confess my trans-*
gressions to the Lord, and thou forgavest the iniquity of Yny
sin." Psal. 32. The sum and tenor of the apostle's commission
recorded by St. Luke is, '^ That repentance and remission of
sins should be preached in the name of Christ to all nations."
Luke 24. That a repentant sinner only is qualified for pardon^
will be evident in considering,

( 1 .) That an impenitent sinner is the objectof revenging justice ;
and it is utterly inconsistent that pardoning mercy and revenging
justice should be terminated npon the same person at the same
time, in the same respect. It is said, ^' the Lord hateth all the
workers of iniquity ; and his soul hates the wicked." The ex-
pression implies the intense degrees of hatred. In the glorious
appearance of God to Moses, when proclaimed witii the highest
titles of honour, ^ The Lord God, gracious axid mercifiil, par*
doning iniquity, transgression and sin," it is added, ^ he will bf
no means spare the guilty," that is, impenitent sinners. Wk
must suppose God to be of a changeable flexible nature, (which
is a blasphemous imagination, and makes him Hke to sinful man)
if an impenitent sinner may be received to favour without a
change in his disposition. God camiot repent of giving a holy

12 aSRMDM ON TBB

kw, tlie nil^ of our doty, therefcnre man must repent of hw
breaking^ the law befixe he can be recencUed to him. The truth
isy man considered merely as a sinner is not the object of God's
ftnt mercy, that is, of pity and compassion : for as such he ia
the object of God's wrath ; and it is a fonnal contradiction fo
assert that he is the object of lore and hatred at the same time,
and in the same reqiect. But man, considered as God's crea-
ture, involyed in aaisery by the fraudi of the tempter, and his own
fiilly, was the object of God's compassion ; and the recovery of
him from his forlorn wretched state, was the dfect of diat com*
passion.

• (2.) Thoi^ mercy conudered as a separate attribute migh€
pardon an impenitent sinner, yet not in conjunction and concord
with God's essential perfections. Many things are possible to
power d[)soIntely considered, which God cannot do: for his
power is always directed in its exercise by his wisdom, and li«
mited by his will. It would disparage God's wisdom, stain his
holiness, violate his justice, to pardon an impenitent sinner.
The gospel by the promise of pardon to such, would foil itself,
and frustrate its principal end, idiich '' is to purify ud from all
bi()idty, and to make us a people zealous of good works."

(3.) If an impenitent sinner may be pardoned as such, he may
be glorified : far that which qualifies a man for pardon, qualifies
him for salvation : and the divine decree establishes an insepara*
ble connesdon between them; <^Whom God justifies he glori-*
fies." Rom. 8. 30. If a sinner dies immediately after his pardon
is passed, nothing can intercept his being received into heaven.
Now this is utterly impossible; the exclusion of such is peremp*
tory and miiversal, ^^tar vrithout holiness no man shall see
God." The admisaon of an impenitent sinner into heaven,
would polhite that holy place, and unconsecrate the temple of
God wherein his holiness shines in its glmy.

It is objected by some, that the requiring repentance to qua-
Ify the sinner for pardon edipses the ^ace of the gospel.

I wilHi^ acknowledge, that a rdigious jealousy, lest the fifee-»
tess and honour of divine grace in our pardon should be lessen*
ad, is very becoming a christian ; but it is ill-grounded and HI*
guided in ttih matter. This will be evident by considering ;

That repentance is an evangelical grace, the gift of the Re*
deemer : *< Him has God raised to be a prince and a Saviour^ t»

fo&GivnBn or sins. 13

give repenUmce andforgiyenessof sb/' Acts 5.31. The lawdid
not allow of repentance, nor promise pardeiu The design of it
was to keep us in the fiEKvour and eominunion witfi God^ bnt af-
forded no means of reconciliation after our offending him. Re-
pentance was no degree of perfection before man's fall, but is a
relief of his knperfeetion after k. The law called the righteous
€o obedience, the gospel calls sinners to repentanee.

That thare is no eausality or merit in repentance to pioeuie
our paidoik The mercy of God for the most preeioos merits
apd mediation of Jesus Christ is die only cause of pardon. A
flood of repenting tears, an effusion of our blood, are of too low
a price to make any satisfaction to Ood, to deserve a lefam of
his &vour. The most sincere love of holiness, and stedfiast reso>
hition to forsake sin, whieh is the principal part of our repent*
ance, can be no satisfaction for our past offences, for it is the
natural duty of man before the commission of sin : repentance
is only a vital qimlificatiim in the subject that receives the par-
don.

That the grace of God is very conspicuous in dispen^iuig par-
don, according to the order of the gospel to repenting sinners*
For first, repentance readers the divine mercy most honourable
in the esteem of those who partake of it. Our Saviour tells U9»
'^ The whole need not a physician, but those who are sick/'
He that feels his disease, and is strongly apprehensive of its danr
ger^ values the counsel and assistance of a physician above all
treasures. The repenting sinoer who is under the strong convic-
tion of his guilt, and his b^ng always obnoxionis to the judgment
of God, and eternal misery the consequence of it, be values the
favour of God as the most sovereign good, and accounts his dis-
pleasure as the supreme evil. Repentance inspires flaming affec-
tions in our {»ayen and praises for pardon* The repenting sin-
ner prays for pardon with as much fervency as Daniel prayed in
the den, to be preserved from the devouring lions ; or as Jonah
prayed out of the bdiy of bell for deliverance. He addresses not
with faint but fainting desires for mercy ; " Give me paJdon, or
I die.'' Jonah 2. The insensible sinner that is secure in the
diadow of death, may offer some verbal requests for pardon, but
his prayer is defective in the principle : for he never feels the
want c^ a pardon 5 he prays so coldly as if unconcerned whether
be be accepted or no. And with what a rapture of admiratioOf

14 SBRMONS OK TBB

and joy, and thankful affections, doth the pardoned peniten
magnify the divine mercy? The ehriatian Niobe that was melt-
ed into repenting tears *^ ioired much, because much was forgiven
her."

. This est^lishment that repentance quaKfies a sinner for par-
don, is most beneficial to man, and consequently most ilhistrates
pardoning mercy. We must observe, that sin does not only af-
fect us with guilt, but leaves an inherent eoiroption that defiles
and debases the sinner, and strongly inclines him to relapse into
rebellion. Now repentance gives the true representation of sin
in its penal consequences, the anger of the Almighty, the terrors
of eondcience, and makes it eviflent and odious to the soul. Da-
vid bad a piercing conviction what a foul sin adultery was, when
his *' bones were brdcen/' Repenting sorrow strikes at the root
of sin, the love of pleasure. This makes us fearful to offend
God, and to fly ail the alluring temptations that will betray us
to sin. This makes us obedient. The melted metal is recep-
tive of any form. Contrition is joined with resignation : *^ Lord,
what wilt thou have me to do?" Was the voice of repenting
Saul.

It may be objected, that we read, " God justifies the ungod-
ly," but the answer is clear. The apostle does not intend by
the ungodly, an impenitent sinner, but makes the opposition be-
tween the ungodly and one that perfectly obeys the law, and is
consequently justified by works : and in this sense the most ex-
cellent saints here are ungodly. Besides, the apostle does not
assert that God absolutely pardons the ungodly, but qualifies the
persons : '^ To him that worketh not, but beiieveth on him that
justifies the ungodly, his faith is counted for righteousness."
Now justifying faith and repentance are like Tamar's twins : re-
pentance is first felt, and then faith exerts itself in applying the
merits of Christ's death for our pardon.

It is replied by some, that all grace is communicated firbm
Christ, as our head, and supposes our union with him, of v hich
faith is the vital band, and consequently the first grace, by which
all other graces are derived to us.

To this I answer, there are two means of our union with
Christ: the principal is the quickening spirit descending firom
Christ as the fountain of the supernatural life, and a lively faith
wrought in us by his pure and powerful operation, that ascends

¥OIt«IVBNB8S OF SIKS. IS

from us and doses with him* It is said, the second Adam was
made ^^a quickening spirit:'' and he that is joined ^^to the
Lord is one spirit." As the parts of the natural hody are united
by th^ vital influence of the same soul that is present in the
whole; so we are united to Christ by the holy spirit that was
given to him without measure^ and from his fulness is derived to
us. It is dear therefore beyond all contradiction, that froth is
not antecedently requisite^ as the means of conveying all graces
to us from Christ.

There axe two acts of finth : the first respects the general offer
of pardon in die gospd to all repenting bdieving sinners : the
second is the application of the promise of pardon to the soul*
The first is antecedent to evangdicaL repentance: the second is
dearly ooasequent in the ordec of nature^ fiir the promise assures
pardon only to ^' the weary and heavy laden that come to Christ
for rest.''

la short, there is a perfect agreement and sympathy between
reason and divine revelation in this doctrine, that God pardons
only the repenting sinner. The contrary assertion is an im-*
peachment of the rectitude of his nature, and directly contrary to
tlie design amd tenor of the gospel. If a man be justified as un-
godly, the evangdical command of repentimce for the remission
of sins is useless and unprofitable. What a pernicious influence
upon practice this doctrine may have, is obvious to any that
consider it. I shall only add, if God pardons men as ungodly,
<^ How shall he judge the world?" It was prophesied by Enoch,
*^ Behold the Lord comes with tax thousand saints to judge all
that are ungodly for their ungodly deeds, which they have un-
godlily committed." Now as St. James argues against the per-
versaiess of men, '^ when from the same mouth proceed blessing
and cursing; doth a fountain send forth sweet water and bitter?"
Jam. 3. 10. This instance is incomparably more strong with re-
spect to God than to men. It is more consistent and concei-
vable that a fountain should send forth fresh water and sdt, than
that the holy and righteous God, in whose nature there is not
the least discord, should justify some as ungodly, and condemn
others as ungodly for ever.

Faith in the Lord Jesus Christ is the evangelical condition of
our obtaining pardon. This will appear by considering the na-
ture of faulh. Saving faith is an unfeigned persuasion of the

16 WIIUCON8 ON TIIX

power, fend desire of Christ to ssEve sinners, that induces the soul
to receive him, and rely on him, &s he is offered in the gospel.
Weiare assured of his all*sufficiency, and of his compassionate
willingness to save us ; << He is able to save to the uttermost all
that come to God by him." Our Savour declares, ** Whoever
comes to him, be will in no wise cast out/' Faith is seated in
the whole soul, and according to the truth and transcendent
goodness of the object, produces the most precious and sacred
esteem of it in the mind, and the most joyAil consent and choice
<tf it in the wilK Accordingly a sincere believer embraces entire
Christ as ^< a Prince and a Saviour," and is as willing to be go^
vemed by his sceptre, as to depend upon his sacrifice. Accep-*
tance and reliance are the essential ingredients of justifying faith.
This is the doctrine of the everlasting gospel. The an^ decla-
red this to the shepherds , ^^ Behold, I bring you tidings of great
joy, which shall be to all people ; for to you is bom this day, in
the city of David, a Saviour, which is Christ the Lord." Luke
2. 10. '^ This is a faithful saying, and worthy of all acceptation,
that Jesus Christ is come into the world to save sinners, of
whom I am chief." 1 Tim. 1.15. Faith is indispensably necessary
to our obtiuning forgiveness. Faith is the channel wherein the
precious issues of his blood and sufferings are conveyed to us.
To make more evident how necessary and gracious a condition
fsidi in the Redeemer is, for our pardon, I will briefly consider
the foundation of the covenant of life in the gospel. After man
had plunged himself into damnation, God having decreed, that
without satisfisction there should be no remission of his sin ; and
Che sinner being utterly inci^able of enduring such a punishment
in degrees, as might be tndy satisfiictory, it necessarily followed,
he must suffer a punishment equivalent in duration. To prevent
this, there was no possible way but by admitting a surety, who
should represent the sinner, and in his stead suffer the punish-
ment due for sin. A threefold consent was requisite in this trans-
action.

(1.) The consent of the sovereign, whose law was violated,
and majesty despised : for as there is a natural distinction be«
tween persons, and between the actions of persons, so there must
be between the recompences of those actions : oonsecpiently the
sinner is obliged to suffer the punishment in his own person.
From hence it is dear^ that Ae punishment cannot be transfer-

FO&GIVBNSSS OF SINS. 17

red to another without the allowance of the sovereign, who is the
patron of the rights of justice.

(2.) The consent of the surety is requisite : for punishment
being an emanation of justice cannot be inflicted on an innocent
person, unthout his voluntary interposing to save the guilty. A
surety is legally one person with the debtor : otherwise the cre-
ditor cannot exact, by the rule of right, the payment from him,
which is fixed by the law upon the person of the debtor.

(3.) It is as dear, that the consent of the guilty is requisite,
who obtains impunity by the vicarious sufferings of another. For
if he resolves to bear his own guilt, and wilfully refiises to be
freed by the interposing of another between him and the punish-
ment, neither the judge nor the surety can consteain him to it.
Now all these concur in this great transacti<Hi. As the creation
of man was a work of solemn counsel, ^' Let us make man," so
his redemption was the product of the divine counsel. I may
allude to what is represented to us in the vision of the divine
glory to the prophet Isaiah : ** I heard the Lord saying, whom
shall I send, and who will go for us ? Then said I, here I am,
send me/' Isa. 6* 8. Thus the rise of our salvation was from the
Father. He makes the inquky, who «hall go for us, to recover
fallen man ? The Son interposes, ^ Here I am, send me."
The Father from his sovereignty and mercy appointed and ac-
eepted the Mediator and surety for us. It was no part of the
law given in paradise, that if man sinned, he should die, or his
surety; but it was an act of God's free power as superior to the
law, to appoint his Son to be our surety, and to die in our stead.
And the aspect of the law upon a sinner being without passion,
it admits of satisfaction by the sufferings of another. It is said
in the gospel, '^ God so loved the world," so above all compari-
son and comprehension, ^' that he gave and sent his only begot-
ten Son into the world, that the world through him might be
saved." The Son of God, with the freest choice, did interpose
between the righteous God and guilty man for that end. He
willingly left his sovereign seat in heaven, eclipsed his glory bin-
der a dark cloud of flesh, degraded himself into the form of a
servant, and submitted to an ignominious and cruel death for our
redemption. When he came into the world, he declared his full
consent, with a note of eminency : ^^ Sacrifice and offering thou
wouldst not, but a body hast thou prepared me : then said I, lo

VOL. II. B

18 BBRMONS ON THA

I come to do thy wiU» O God/' Upon this consent of the Pa^
ther^and the Son, the whole fabric of our redemption i« built.
It is the resultsgace from H9 that the execution of justice on
Christ is the expiation of our sins, wi by his ^nfferings the full
price is paid for our redemption* There is a judicial exchange
of persons between Christ and believers, their guilt is transferred
to him, and his righteousness is imputed to them. '^ He made
him to be sin for us, who knew no sin, that we might be made
the righteousness of God in him." 2 Cor. 5. His active and
passive obedience, his doing and dying are as truly accounted to
believers for their acceptance and pardon, as if tb?y had merito*
siously wrought out their own salvation*

The sinner must give his consent to be saved by the death of
Christ upon the terms of the gospeU This constitution ia
grounded upon the eternal articles between the Father and the
Son in the covenant of redemption* Our Saviour declares, thai
^^ God gave his Son, that whosoever believes in bim» should not
perish, but have eternal life/' Notwitstanding the full satisfac-
tion made for our sins, yet without our consent, th^t is, an ap-.
plicative faith, no benefit could accrue to us, '^ He dwells in
our hearts by faith :" and by that vital band of our union ^a
h^ve communion with him in his death, and as entire an interest
in all the blessed benefits purchased h^ it, as if whatsoever he
did a^d su$fcr€4 hs4 be^n for m alcHte* ^^ He is a propitiation
by faith in his blood*^ Of this fi^U consent of the sinner, there
is an excellent esM^nple in the apostle : he expresses it with the
greatest ardency of affection ; ^^ I count tdl thingsi but dung that
I may win Christ, luid be fowd in him, not having mine own
righteousness which is of the law, but that which is through ths
faith of Christ/' Phil. ^. 9, Like as a poor insolvent debtor^
ready to be ca$t into a perpetual prison, longs for a surety rich
and liberal, tP ni^ke payment for him : thus St. Paid defiired to
be found )ii Christ, as an all-sjufficie^t aurety, that he might ob»
tain a freedom from the phaige of the law.

The establishment of the gospel, that faith be the condition
of oyir pardoii, sp th^t none C4n be justified without it, is firom
pure grace. The i^postle as^ns thia reason why all works are
excluded, tbo$e performed in the state of nature^ or by a princi-i
pie of grace, frpm being the procuring cause of our salvation^
that it is to prevent vaia*|;lory in mien that would result firom it« .

FOEGIVEKBSS OF SINS. ^1<

'^ Yoa are saved by grace^ through faith, and that not of yourt
selves : it is the gift of God/' Ephes. 2. The pardon of sin ia
a principal part of our salvatioti. He positively declares, that
justification ^^ is therefore of faith, that it might be by grace/'
Rom. 4» If justification were to be obtained hy a condition of
impossible performance, it were no favour to offer that blessed
benefit to us : but it being assured to a believer that humbly and
thanUuUy accepts of it, the grace of God is exceedingly glorified.
To make this more clear, faith may be considered as a productive
grace, or a receptive: as a productive, it purifies the heart,
works by love j and in this conmderation we are not justified by
it. Faith hath no efficiency in our justification, it is the sole act
of God : but faith as a receptive graced that embraces Chrisf
with his precious merits offered to us in the pronuse, entitles us
to pardon. And in tbid way divine grace is exalted : for he that
entirely reUes upon the righteousness of Christ, absolutely re-
nounces his^own righteousness, and ascribes in soMum the oh-
tainii^ of his pardon to the clemency and fiivour of God, for the
aake of the MecUator,

3dly. That God is ready to forgive, is folly proved by many
gracious declaratiims in his wcnrd, the infallible expression of his
will. ^^ We are commanded to seek his face for ever," his fa-
vour and love : for the counteoance is the crystal wherein the af-
fections appear. Now all the commands of God assure us of his
approving and aec^tance of our obedience to them : it follows
therefore, that it is very pleasing to him, that we pray for the
pardon of our sins, and that he will dispense it, if we pray in a
due mann^. When he forbad the prophet to pray for Israel, it
was aa argument of decreed ruin against them : ^' Pray not for
this people, for I will not hear thee/' Jer, 7. 16. To eucou.-
rage our hope, God is pleased tp direct us how to address our
requests for his mercy : he directs '^ krael, that had fieJlen by
iniquity, to take words, and turn to the Lord, and say unto hini,
take away all iniquity, and receive us graciously; so will we ren-
der the praise of our Upis/' Hos, 14. To this is added a solemp
renouncing of those sins that provdied him to anger. His gr&-
oieus answer fottows, ^^ I will heal their backslidings, I will love
them freely." If a prince draws a petition for an humble sup-
I^iant to himaelf, it is a strcmg indieation that he will grant it.

B 2

God

SSAMONS OK tux,

joins entreaties to his commands, to induce men to accept
tliis mercy. The apostle declares^ ^^ Now then we are ambassa-*
dors for Christ : as though God did beseech you by us, we pray
you in Christ's stead be reconciled to God/* 2 Cor. 5. Asto-
nishing goodness! how condescending, how compassionate!
The provocation began on man's part, the reconciliation is first
on God's. That the King of heaven, whose indignation was in-
censed by our rebellions, and might justly send executioners to
destroy us, should send ambassadors to offer peace, and beseech
us to be reconciled to him, as if it were his interest and not purs,
U a mercy above what we could ask or think. With commands
and entreaties he mixes promises of pardon to encourage us to
come to the throne of grace : " Whoever confesses and forsakes
his sins, shall find mercy.'' This promise is ratified by the
strongest assurance : ^^ If we confess our sins^ he is faithful and
just to forgive us pur sins, and to cleanse us from all unrighte*
ousness.*^ 1 John 1. The pardon of a repenting sinner is the
effect of most free mercy, but it is dispensed to the honour of
God's faithfulness and justice, who is pleased to engage himself
Idv his promise to do it. And though the word of God be as sa-
cred and certain as his oath, for it is impossible for him to
change his will, or to deceive us in the one as wdl as the other :
yet to overcome the fears, to allay the sorrows, and satisfy the
desires of repenting sinners, he was pleased to annex his oath to
the promise, Heb. 6. 18. which is the most infallible character
and note, that the blessing promised is unchangeable.

He adds threatenings to his invitations, that fear which is an
active and strong passion, may constrain us to seek for his mer-
cy. Our Saviour said to the Jews who did blind and harden
themselves in their infidelity, ^* If ye believe not that I am he,"
the promised Messiah, ^^ and come to me to obtain life, ye shall
die in your sins." John 8. 24. The threatening implies a state
-final and fearful, beyond all expression ; for they who die in their
sins, shall die for them to eternity. Hell is the sad mansion of
lost souls, filled with extreme wrath and extreme despair : and
^here despair is without remedy, sorrow is without mitigation
for ever. From hence we may be convinced, how willing God is
to pardon and save us, in that knowing how we are entangled
'With pleasant sins^ he reveals to us what ^ill be the eternal con-

90ilGiyBN£8S Of SINS. 2|

seqtience of sins unrepaited and unforgiven, a punisbment above
aU the evils that are felt or feared here, and above all the patt**
enoe and strength of sinners to endure.

If men yield themselves to the call of his word without, and of
his spirit within, and humbly accept of the terms of mercy, it is
very pleasing to him« We are assnred by Jesus Christ, who i§
truth, that there is ^' Joy in heaven over one sinner that repents^
more than over ninety and nine persons that need no repent*
aace/' God himself declares with a solemn oath, *' that he de-*
lights not in the death of a sinner^ but rather that he should turn
and live/' The holiness and mercy of God are two of his most
divine perfections, his peculiar glory and delight. Now what
can be more pleasing to that most pure and compassionate
being, than to see a sinful creature conformed to bis hoUness,
and saved#by his mercy? If the internal joy of God, wherein he
is infinitely blessed, were capable of new degrees, it would rise
higher in the exercise of his forgiving mercy. There is a clear
representation of this in the parable of the prodigal : at bb re*
turn his father received him, with a robe and a riag> with music
and a feast, the signs of joy in its exaltation. But if sinners are
hardened in obstinacy^ and notwithstanding God is so willing to
pardon them, are wilful to be damned^ with what variety of pas*
siona does he express his resentment ? He incarnates himself in
the language of men^ to make them understand his affection to
them. Sometimes he eaqpostulates with a tender sympathy^
" Why will ye die ?'* as if they were immediately failing into the
bottomless pit» He expresses pity, mixed with indignation, at
their chosen folly and ruin ; '^ How long ye simple ones, will ye
love simplicity, and fools hate knowledge? What reluctancy
and regret does he expre^ against proceeding to exterminating
judgments? ^< How shall I give thee up, Ephraim ? How shall
shall I deliver thee, Israel? How shall I make thee as Admah?
How shall I set thee as Zeboim ? Mine heart is turned within
me, my repentings are kindled together." Hos. II. 9. With
what a melting passion does the Son of God foretel the decreed
destruction of Jerusalem, for rejecting their Saviour and salvation!
f ^ When he came near he beheld the city and wept over it, say-
ing, if thou hadst known, at least in this thy day, the things that
belong to thy peace! but now they are hid from thine eyes. Like a
mild judge that piti€;a the man, when he condemns the malefactor •
^ B 3

32 niRMONS ON TM

Tboee who interpret some expressionf) of scripture, that **0oA
laughs at the ealamity of the wicked, fund mocks when their fear
comes/' Prov. 1. and is inexorable to their prayers, in such a
sense as evacuates most gracious declarations of God, to induce
sinners to repent and believe for their salvation, they draw dark-^
hess out of light : for those thteatenings are directed against ob«
•tinate rebels that finistrate the most powerful methods of mercyj
and reject thte call of God, in the day of his grace ; and by way
of retaliation, their prayers are ineffectual^ and rejected in the
day of his wrath, ^d that he is so highly and'irreconeileably
provoked for their despising his mercy, is a certain indicatiott
how highly he would have been pleased with their humbly accept-^
ing of it. L^t none then by a vile and wretched sftispicion, that
God's repeated calls to sinners to return and livfe, do not signify
his serious will, detract from the glory of his goodness^ and blas-
pheme his unspotted holiness. His excellent greatness assures
us of bis sincerity. Why should the glorious majesty of heaven
(ourt despicable creatures to be reconciled ? We ane infinite de«
scents below him, and no advantage catt accrue to Wni from us.
Temporal princes may be swayed by interest to send Ad^ deela-*
i'ations to rebds in arms, to reduce them to obedience : but what
can the Most High gain by our submission or loseby ourobstina*.
cy ? Counterfeit kindness proceeds either from the hope of some
good, or th^ fear of some evil : and of both God is absotately
incapable. We are all obndxions to his severe justice : thefts is
no occasion that he should intend by the gracious oiler of par-
don, to aggravate the sin and sentence of those who refuse !t«
Whosoever Mrith heart breaking sorrow, and unfeigned hatted of
his sins, seeks for pardon by the Mediator, he shall find his ex-*
perience of sparing mercy equal to. the highest expressions of it
in scripture, and exceeding all his thoughts.

41y. It appears, that God is ready to paidon, in that he is so
slow to punish. Though all the divine attributes are equal in
God, and there is ail entire agreement^between them, yet there is a
difference in their external operations. St. John declares, '^ God
is love/' that sigfiifies his commimicative goodness, the exercise
w*hereof is more free and pleasing to him than the acts of reven-
ging justice. *< He does not WBict willingly the children of men.**
Lam. 3. His mercy in giving and forgiving flows as water from a
fountain; acts of justice are forced from him (like wine (t6tn th«

ffdHGivuvrndft OP SINS. 9B

graipefi) by tte pressitig weight of our dtid. In the first day of jtldg-
ment a Savimir ivaB promked hefdre the eiin» was threatened.
Motwithfttanding slhittl iliell brtok hia luiii^^ tod tfaikiple on thetfa
before^ hU fiicei they ^^ resitft^ and grieve^ atid queneh his dpi*
fit :" jet he delay* the execntidn of judgment, that his ^' long-
adfering may tead them td if^pefitatice/* This tHIi sip^ar by
emtsidernlg thfcit God's forbearing sinners is not, K For want of
disetMrery of their sins^ humiin justibe mdy Suffer a guilty person
to escape punishment for i^allt df elear^eirid^nce^ but this ease
is not faieident to th^ justitse of heaven. '< 6od is light'' witt
respect to his purity and omuistilsfice. His iiefy ey^ pierces
through the thickest dttknes^ wherein sins are connnitted^ and
idt the arts of conceahnent used to ({direr them. Hci sees all th^
aim of men wiA the eye (rf a judge; ** all things are nak^ and
open bftfertf bis eyes with wAdttf W6 hkte to d»« Therefore it is
satd^ ^' God Will ftcpkt what is past/' Md wtll observe what is
to come^ in order to judgment. 2. It is not from a defect of
power thilt the Wiclled are Spared. Great princes are sometimes
hindered from die exerdse df jiistide. When the gbilty > person ii
supported by a jnwalent party against them : for the poWer pf a
prince is ndt in hkhselff but in those whd are his subjects. Thus
David was eonstfabied to spare JoAb, iiftef the mlitder of Abner^
beeafose of his interest in the tfttny 3 ^^ the sons of Zertiah were
too hard foi^ him/' he feared their tebelilous retistAnce. But the
power of God is inherent itt himself^ and depends upon no crea*
tmtes : '* O Lord^ be exalted in thine own power." He fears
nonC) and is to be fe«red by ell. With one m6ke df dmnipo«
tcttcy he d*B destroy all his enemies font ever. He can with nMM
ease subdoe the tod^ stilbboiti labels, than we can breathe. Hia
strength Is eqittl to his aathority^ bdth are truly iii&sitte. 3. Tbd
guilty itfe spared sometimes fttm the vicious pmislity of princes
to their lift^Oitrites^ ot a wretched negket of justice : but the high
and hdy Kfaig is wMkout respect of persons : lie hates sin with a
perfect hatred, Ittid is angry v^h the wieked evety day. The
seripm^e gh^ bA ifecomiC \(rhy execution is respited : ^ {he Lord
ii not slaiek^ (ds aome men count slackness) but is long-suffer*
ifig to tls*W^^ not witling that any should perish^ but that all
^hoM cone td repentance." <^ He waits tSf be gradou^/' and
spares men in ofder fid thehr salvatioh.
My« * II appesis th«t God is ready to forgite^ kt <hat ttpon tho

24 flBRMONS ON THB

fast suit of humble and penitent believers he presently pardons
them. If we consider haw long me|i ccmtinue in a course ol vo*
hiptuous or profitable sins, how many repulses to the offers of
mercy they are guilty of, it might justly be expected, that God
should with disdain reject their petitions, or not be entreated
without a long exercise of repentance, and continued, submis-
sive, and earnest solicitations for his mercy. But the King of
heaven keeps no state, the ^^ throne of grace" is always open
and accessible to humble penitents : when their hearts are pre*
pared, his ear is inclined to hear them. David, after his com-
mission of very foul sins, and long continuing in a state of im-
penitency, yet upon his melting in the sense of his wickedness
and resolution, to humble himself by a mournful acknowledgment
of it, he was restored to the divine favour. '^ I said I would
confess my sins, and thou forgavest the iniquity of my sin. Re-
penting Ephraim is an admilrable instance of God's relenting bow-
ek to sinners : '^ I have surely heard Ephraim bemoaning him-
self ; thou hast chastised me, and I was chastised as a bullock
unaccustomed to the ypke : turn thou me, and I shall be turned ^
for thou art the Lord my God. Surely after I was turned, I re-
pented ; and after that I was instructed, I smote upon my thigh ;
I was ashamed, yea even confounded, because I did bear the
reproach of my youth : is Ephraim my dear Son ? Is he a plea-
sant child? for since I spake against him, I earnestly remember
him still : therefore my bowels are troubled for him ; I will sure-
ly have mercy on him, saith the Lord." The prodigal upon his
resolution to return to bis Father,, and debase himself as utterly
unworthy of bdbg received as a Son, " While he was in the way,
his Fatlusr saw him at a distance, and ran to him, fell on his
neck and kissed him, and entirely foigave his past rebellion.
The soul-wounded publican said, '^ Lord be merciful to me a
sinner^ and was justified rather than the pioud pharisee.

61y. It is a convincing argument, that God is ready to forgive
sin, in that he affords grace to men to prepare them for his par-
doning mercy. Repentance and faith are saered plants that do
not spring from our earth, but have their roots in heaven. ^^ God
gives repentance unto life." Acts 11. '^ Faith is not of our-
selves, it is the gift of God." Ephes. 2. In our corrupt stalte sin
is natural to man, and hath entirely possessed all his leading fa-
culties. <» The carnal mind is enmity against Qod," Rom, 8, and

VOKOIVSNSS8 OF SONS. 25

Judges according to the carnal affections which deprave it. The
m4U is rebeUious, and strongly inclined to charming lasts : temp*
tations are so numerous and delightful, that sinners will venture
to be miserable for ever, to enjoy the pleasures of sin that die in
the taking. It is true, such are the inviolable indinatimis of the
human nature to hq)piness, that no man can love undisguised
death, nor choose damnadcm for itself: yet the affection to sin
is so ovenuKng, that they will not forsake it though complicated
with death. The wisdom of God tells us, <' those that hate me
love death,'' Prov. 9. that is constructively. Our Saviour com-
passionately reproves the Jews, ^' ye will not come to me that ye
may have hkJ* John 5. This is the cause of their remaining ia
a state of guilt for ever.

Now such is the mercy of God, that he gives his spirit, to as-
sist men by his illuminating, preventing, restraining and exciting
grace, to forsake their sins, that they may be saved : and if they
did faithfully improve the lower degrees of grace, (though they
can claim nothing by right) he would from his good pleasure af*
ford them more grace : but they are so averse from God, and
strongly bent to the present world, that they so long^ resist the
pure motions of grace in their hearts, till the gales of the Spirit
expire, and revive no more ; aconding to that terrible threaten-
ing, '^ my spirit shall no longer strive with man, for he is flesh/'
Gen. 6. .

Besides the common grace afforded to natural men, there is a
super-e£9nence of grace bestowed upon some to convert them,
v^ich infallibly obtains its end. Those who are the patrons of
free-will methinks should allow that God is master of his own
wiU, and the free dispenser of his own graoe. This special grace
works powerfully, yet conveniently, to the reasonable nature.
There is no charm so sweet, no constraint so strong, as the ope-
ration of it : for the understanding is convinced by so clear and
strong a light, of cur being, undone for ever without God's par-
doning mercy, ^< that his loving-kindness is better than life;"
and this is represented to the will with that powerful application,
that the will certainly chooses it. When there is a wavering and
iudifferency of the will to a propounded object, it is either from
some defects in the object, or in the apprehension of it ; but
when th^ 5iq)reme good is so represented, thi^t it fiUs ^Hi the ca-^

26 aBRMom on thb

paclties of the sout^ the wffl as certainly embraces it^ as one Aat
is burnt tip ivitfa thirsty and near a cool stream stoops atid drinks
to quench it. The holy spirit^ who knows the manner of his
own operations, expresses the efficacy of them in the resemblaa<-
ces of the creation and tesurrectioii, wherein ih^ dmne powi^
tennot be frustritted; yet it is so odngmous to the frame of raan'b
nature, dutt the freedcMn of the will is then in its most noble e<«-
erdise : ** men are drawn to Christ by the teachings of God \**
not by dvtmlliog violence upon their facldiies^ biit by itisCnnv
tion and persbastoh suitable to tfaem.

Now fiom hence it is evident that all the persons in the God-
head concur in bestowing this admirable blessing, the pardon of
our sins : they all willingly join in this undivided work^ tlumgh
with different cqserations* The fcther pronounces our patdon
from the throne i his migesty shines without diminution or oon^
deseen^ion of his peison in fnrgiving us^ The Son puhshased our
pardon by the saimd treasure itf his blood. The hoiy spirit cjuii-
iifies us, and applies the pairdoB of 6uf sms td us.

d. I now come to notice, that God is abundant in forgiveness.
This God has declared in wtmis so fidl and expressive, as may
Cxoeedin^y satisfy the most tender and feacAil spirits : ^< let the
wicked forsake his way, and the unrighteous man hk thoughts^
tad let him return unto the Lord, and he will have mercy upon
him, and to our God, for he will abundantly pardon. For my
thoughts are not your thoughts, neither are your ways my ways,
saith the Lord. For as the heavens are higher than the earth,
so nre my ways, than youf ways, and my thmights than yoar
thonghts.'' The disla«iee is so gteftt between the heavens and
the eartli^ tint the 4nii, so vast a globe of lights seetts to be ef
a small (atofimftrenei^; atid fhe sian of the ftnt magnitode,
though tnimy times Mggef than the etutb, appear Ifl^e ^tuaring
points of light. This eoAipSH-iton is so odntinelng as may as^t
uft in ear conteMplMiM df his lamj. The apostle Mkk, *^ God
IS riA lA rii^cy/' EpliM»« &. It is not said, that be is rithhi ss*m
stance^ thdb^ the ebrth bi the Lord's, and the lufaiess tHit^bf,
lie is ridi in his own perfections, not in excemat things. It is
not fiaSd> God is ridi in pc^Wefy though lie is almighty; tmt ill
j«tide, but iii m^iey : this sigrilfieft^ thai 6f aB th6 diViM pdlftc*^
tionsj lione do shihif «o M(d{a«fl;f as hi« rimaf. TM iteileete k

FORCrkVBN£88 OF SINS. 27

kstre vpoA his other attributes. Hii goodnew is the foundation
of his glory. He pardoned ten thousand talents to the servant
that was insolvent, and his treasure is unwasted,

I will consider the extent of his pardoning mercy^ and the en*
tiieaess of it.

1. The extent of it, with respect to the number and quality
of the sins that are pardoned.

1st. The rmmber of them. David, after an attentive consider
ration of the purity and perfection of God's law, breaks forth in
a very great anxiety, ^^ Who can understand his etarors?" Who
oan enumerate the many defections from that strait rule of our
duty f <' In many things we ofifend all/' We are oMiged perpe*
teally to obey and glorify God : yet in every action, even in our
religious duties, there are many ckfeets and defilements thfit want
pardmi. How ftiany swarms of vaifa and unprofitable thoughts of
carnal, covetous; proud, envious, and revenge W thoughts and
desires lodge in the hearts of men P What a torrent of idle, sen-
sual, vain-giorious ftind passioilate wonis flow from their lips?
How many tJiousand rinfiil aetions proceed fi^m diem? When
the enlightened conseknce seriously reflects upon our sins ol
omission and commission, hiow astonishihg is their vast number?
What a mountainous heup appears ? They reach as low as hdl^
and rise as high as heaven. It would tire the hand of an angd
to write dcMvn the pardoHs that Ood bestows upon one penitent
beKever.

2dly. DMae ftM>glvetM»8 e^^ends to sfais of all kinds and de^
grees, haMtuU Iftnd actual* f bough no sins afe absohitely small,
feting cottomicted kpkosi the lAaJe«ly t»f 6od> yet comparatively^
with resplBct lo ttleit ^uidiv^ Mid eirottfiMtliiiees, thef« is a matii^
fest £fiet«nce l^elwitfen tkem« SiMtie iii« of a wealcer tincture^
Miie are lifa deeper die : sMie slightly woiffid the cons«ien«e j
sMi6 waste ity tod kl €«irt Its Vitid bldod : SiMtte d^ as it weSte
wldspt^ l^iakist th6 ritme^, tome cry (6t veiigeailoe^. Sks of ig-»
Mrimce ttd ibfinnKy, iius of sudden sorreption, that steal upoii
us WflhdOt efeseri4ng> rfns by sutpHse 6f the passiMs^ Miai thette
isnothne to d^Hberate, h^nre eietetmatii^ eiKUtn^lmees: buH
OOA «^dMt liglit> #herdft th^re is mort of th« Mture of sinj
sins liguillst ttierciM, Irhich m the bmguf^ of the apostle, are a
^^ despinng of God's goodness i" rin^ against solemn vows, inhere-
i& meft break ddubfe builds^ tfie l&tv (tf God and their sacted en*

28 8BRMONS OK THE

gagements; sins committed habitually and presumptuoosly, as
if God were ignorant, or indifferent and unconcerned^ or impo-
tent and without power to punish offenders : these sins derive a
greater guilt, and expose to a more terrible punishment. Now
a gracious pardon is offered in the gospel to all sinners, whatever
the quality and circumstances of their sins be, if chey apply and
address themselves to the father of mercy through the compas-
sionate Meiliator, and forsake their sins. Of this we are assured
from the most solemn declaration of God to Moses, ** the Liord
is merciful and gracious, long-suffering, and abundant in good*
ness and truth, keeping mercy for thousands, forgiving iniquity,
and transgression, and sin." The promise is comprehensive of
all sorts of sins, how manifold and mighty soever. Besides, to
encourage us to repent and believe, God promises pardon for sins
of the fiercest provocation. Judah had violated the marripge<-co-
venant with God by their impure idolatries, yet he offers to re-
ceive them. " Thou hast played the harlot with many lovers,
yet return again to me, saith the Lord." Relapses into rebelli-
ous sins argue a strong propensity to them, and exceedingly ag-
gravate their guilt ; yet God promises pardon for them : '^ Re-
turn ye backsliding children, and I will heal your backslidings."
There are eminent instances of God's pardoning mercy recorded
in the scripture. The apostle having enumerated many sorts of
sinners guilty of enormous crimes, idolaters^ adulterers, abuseis
of themselves with mankind, tells the Corinthians, '^ and such
were some of you, but ye are washed, but ye are sanctified, but
ye- are justified in the name of the Lord Jesus Christ, and by the
spirit of our God. There is one sort of sinners excepted from
the general promise of mercy, those who sin against the Holy
Ghost. The reason of the exception is not, that the Holy Spirit
is superior in dignity to the Father and the Son, for they are all
coeternal and coequal, but from his operations, that is, the re-
vealing the truth and grace of God in the gospel. Now the ob-
stinate malicious contradicting the truth of the gospel shhiing in
the minds of men, and the perverse despising the grace of the
gospel, is unpardonable to infinite mercy. Those who are guilty
of that sin, have transformed themselves into the image of the
devil, and salvation cannot save them. But no others are exclu-
ded fi*om repentance and pardon*

2* As the extent, so the entireness of pardon offered to sin*
ners declare Go^'s abundant mercy.

FOUGIVENESS OF 5lNS« !t9

Ist. The pardon is as foil as free, according to his exceUent
goodness : the imputation of the fault ceases, and the obligation
to ponishment is abolished. We have clear evidence of this
from the scripture. God as5aires those who repent and reform,
*^ though your sins be as scarlet,/ they shall be as white as snow:
though they be red like crimson, they shall be as wool." Pardon
is more than a reprieve or suspension of judgment, it is a perfect
freedom from it : a repenting believer is as clear from th^ charge
of the law as an innocent angel. '< J'here is no condemnation
to those that are in Christ Jesus, who walk not after the flesh,
but after the spirit.'' Rom. 8. Our cleansing from the defile^
inents of sin is imperfect, therefore we must be always purifying
ourselves, till we attain to absolute purity : but our pardon is
perfect. It is irrevocable ; we are assured, that as far as the
east is from the west, God removes our transgressions from us.
As soon those distant points may be united, as guilt may be fast-
ened upon those whom God has pardoned. The prophet de«
claies, that <' God will subdue our iniquities, and cast them into
the bottom of the sea :" Psal. 103. from whence they can never
Tise. God promises, ^< I will forgive their iniquities, and remem-
ber them no more.'' Mich. ?• Pardon is complete and final. It
js the misery of the wicked, ^ they are condemned already; Jer.
31. 34. tliey live by a reprieve and suspension of judgment : it
is the blessed security of believeiB, they ^* shall not &11 under
condemnation." There is such an inconstancy in the nature of
men, that they often repent and revoke the fmvours and privile-
ges they have bestowed ; they like to day, and loath to-morrow
the same persons : but the blessed God is not subject to change
or contingency. His love, his purpose^ bis promise to his peo-
ple, are unalterable.

From the sense of God's pardoning mercy, conscience is freed
from those just terrors that are the consequents of guilt. *^ The
blood of Christ purges our conscience from dead works :" Heb,
9. 14. from the deadly guilt of sin that cleaves to the conscience.
A temporal prince may pardcm a murderer ; and conscience vrith
a countenance of despair may summon him to appear and be
accountable for his bloody crime before the high and everlasting
Judge : but those who are ^^ justified by faith, have peace with
•God." When the original b<md is cancdled, the counter*part
has no force; conscience is subordinate to God^ and when he

80 SERMONS ON THB

justifies, has no authority to condemn. When God ^* blots out
the iniquities of his people as a thick cloud," there is a clear sky,
a divine calm and serenity in conscience. It may be enquired
how the complete pardon of srn is consistent with the temporal
evih inflicted upon the children pf God for their sins. The
answer is obvicus and easy. Temporal evils inflicted cm the chil*
dren of God, are declarative of his holy displeasure againit sin,
but are not for satisfaction to vindictive justice : this would be
derogatory to the love of God, and the meritorious sufferings of
our Saviour, who did not compound vrith God, but made full
and absohite satisfiictioQ for our sins. In the ISth chapter to
the Hebrews, where the apostle so divinely and accurately treats
of this argument, there is a dear aceount of the cause, the na^-
tufe, and the product of the temporal sufi^^riogs of God's chil-
di«n. The eause of them ia the love of thmr heavenly Father
displeased for their sins: ^^whom the lord knres he chastena,
and scourges every son whom he receives,'' Earthly parents in
their various fits of folly, sometimes " ehaAten their children only
Cor their pleasure,'' and aomettmea spare the rod to their luin :
but our heavenly Father is equally wise and eompassionale, and
uses such dnciphne as is requisite for their profit, to prevent
their eootinuanoe in sin, that would he deslvuctive to them.
Beheten ^ are chastened of the Lord, that they nay not be con-
demned with theivorld." I Cor. U. 32. And the wisdom and
love <tf our Fadier and physidian mixes «ieh bitter ingredients,
and in that fdrofiortion, as are requisite (or the quality of the
dkiaeaae, and the strength of the patient. <^ He corrects them
in measure;" be will not suAhp them ^'to be tempted above
what they are aUe." Their afflictioivi aie deliberate dispensa*
tions. The nature of them is signified in the word efaastise^
neat : the correction of a diild is in order to his amendment :
Shey -are medidnal, 9aA have a main lela^M ajid prospect to
the future, to make ua mere feaiM toeiSuid God, and coMiid
tapieaaa hfan. They are move lively and aansible lessons of
mr duty, than Ae iqstmtiana ^ the wor^, and ase of the same

Ofder.

The prwhiet of tl^e ohaoUseiEi^ta of God's ^iUbrea, <^ is the
pleasanriruit of righteownesa to them viiho are eiQereiaed there-
by :" Heb. 12. that is, the saMfeifying gmcea of the Spirit, re-
pentanee, faiths hope, patieooe^ self-denial^ cantempt of the

Fo&arvxKBsa of aiss. 31

woAAy le^g^i^tloii to the divine will, are exerdaed, iUustrated,
and iocieaaed in those christians who with unfainting perseve-
mnce endure affietion.

In short, death that was the penij eiEect of sin, (for the first
man while innocent was immortal) though continued, yet the
sting is taken away, the quality erf it is changed : the issues of it
aie vastly different to the saints and the wicked : to the saints
il is the period of thm fears and s^mttows, the final remedy of all
their misaies ; to the wicked it ia the beginning of their woe.
The saints pass through the d ^kness and corruption of the gnwe
into the kingdom of glory : the wiok^ paw to the blackness of
darknww for ever.

2dly. The entirenefs of this great benefit is evident in that
God restores his love and forfeited favour to aU that are par-
dooed. Princes sometimes pardon offenders, but ii^irer raeeive
them into their fovonr. Absalom was recalled firom banishment,
but for two years was not admitted to see the lung's foee. But
€oddoea magnify and manifest Us lore to those whom he par-
dons. He does not fistinguish tbem fir^m the angels that al-
w»ya obeyed Vaau He feigives our sms as entirely aa if they
had never been committed, and is teeonciled as if ha had never
bocD oftnded. We hare the most clear discovery of this in the
parable of the prodigal. It might have been expected, that his
fether should have reproached him for his obstinate deserting his
house^ his waating his portion in lavdness and luxury, and that
Utter constraint forced him to return: no, he dearly enibraces
hleft, and cancels all the debt of his past offences with a iiiost af-
fectionate kisfs and w^iereaa the poor penitent presumed only to
be received as a servant, he was restored in the most affectionate
manner to the dignity and felation of a son; and universal joy
was diffused through all the family for his return. If our Savi-
our had h^ m«de this rela&m with ali its endearing cireumstan-
oei^ enr nanow hearts dunt never ptaanae and pvamiae to u>
wdi affWfwasiQiiale loia of God to uapKonting ainners.' Bat who-
oiner' imitotea the pro%(d ia hia return, ahi^ find the feality to
^(inaad the lepreaentatioi^ I ahall add aome aqmmples ef this
love of God to tboaa who repent. Mary Magadalan had been
fWltgr of foul aina, yet oar Saviour gracioasfy received the tender
oprearipoa ol hea grief and love, to the astonishment of Simon :
^Sbe washed hia fo|t voth her tieaa, and wiped than with the

S3 SSRMONS ON FHS

hair of her head, and kissed them :" and after his resarrecti^m
appeared first unto her as his endeared favourite. It is recorded
by the evangelist, with an infinite emphasis of his love, that '<he
first appeared to Mary Magdalen, out of whom he had cast se*
yen devils/' Peter, in whose denial of Christ there was such a
mixture of infidelity, ingratitude, and impiety, he promised lie
would die with him or for him; yet being questioned not with
terror by an armed magistrate, not surprised by a subtle exami*
ner, but at the question of a maid renounced him, yet he was
restored to the honour of his office, and the affection of his mas-
ter. It is very observable, that vriien he appeared to Mary
Magdalen, he directs her to tell his disciples and Peter of his re-
surrection ; he particularly menti<ms Peter, to raise his drooping
spirit by this new assurance of his love.

This happy privilege belongs to all penitent believers, for
whomsoever God pardons he prefers, and adopts into his family,
and makes them heirs of heaven. The first beam of mercy
shines in the pardon of our sins, which is an infallible assurance
of fi«eing us firom the pumshment of sin in hell, and of our ob-
taining the joys of heaven. Our Saviour has by his meritorious
and voluntary sufferings paid our ransom firom eternal death, and
purchased for us a right to eternal life : accordingly " whom God
justifies he glorifies. The formal eflect of .justification is the re-
storing us to the forfeited fiivour of God, and firom that fountain
all blessed benefits flow. God declares concerning his people :
^^ They «ball be mine in the day that I make up my jewels, and
I will spare them as a man spares his son that serves Idm :"
Mai. 3. which two acts of the divine mercy are inseparable.

THE APPLICATION.

. I. Use of caution. The first use shall be of cautimi, lest men
alMise carelessly and contemptuously the doctrine of divine for-
giveness. Many sin freely, as if they beUeved the permission of
aiusy or presumed upon a ready remedy, and are without fear of
judgment to come. This is the language of their actions, though
not of their tongues. There is not a worse sort of sinners out
of helL If that which should soften and reclaim sinners hardens
them, the case is desperate and incurable. To correet the vile
conceits men have of obtaining an easy pardon of their sins^

FORQIV»msa OF SINS. 3S

though habkoally committed upon that accoanl, lei them con-
sider,

(1.) The angels who were the first and brightest offq>ring of
the Creator, for osie sin were decreed and doomed to an «xchi-
aion from the glory of heai^n for ever. Mercy did not suspend
the sentence : their mighty numbers^ and the nobility of their
nature, did not indtne the Judge of the world to spare them.
They are now in the chiiins of polverfol justice, and have perpe-
tual hell within them* And shall rebellious men, Who are but
dust in their origmal composition and final resolution, e^qiect to
escape vei^eance? If we should see a hundred noblie men. exe-
cuted in a day, the sight would strike us with terror : how much
greater reason is there awfully to ddore the inflexible Judge, for
such a dreadful execution and exiimple of justice upon a» innu-
merable company of angels ? .

(2.) To pardon sin is an act 'of greater power than to create
the world : if we consider the distlance of the tdrms, and the dif«
ficulty of the means, there is a wider distance between a r^hte*
otts God infinitely provoked by sin; and the guilty creatUre, than
between a state of not being, and the actual existience of the
world. One powerfiil word raised this great world fi'om its na«
tive nothing. ' But to accord the divine attributes between which
there' seemed a repugnance, and reconcile God to sinfial -men,
cost the dearest price. The anxious sinner makes inquiry,
f' Shall I give the first-bom of my body for the sin of ray soul?''
Mic. 7. That is too mean an offering : no less than the first-
lN>m of the Almighty could by the sacrifice of himself make an
atonement for onr olfences.

(3.) Vei^eanoe belotigs to God as well as forgireniesB. <^The
wrath of God is revealed from lidaTen ajgainst all ungocHiRess and
unrighteousness of meh.^' ' Ron. ^). It was decreed in heaven^
it is denounoed in his wcvd, and shall be executed by ins just
power in its season. There is a time to pardon, andba time to
punish. God is styled " the God of patience :" in the present
worid^'his patience has its ptcfect weiic.^' But in the next
world justiee will gloriou^ appear agamst the wicked who are
devoted to detraction. Fori^aranoe is not- Ibtgiveness. The
kst day will dose tbe'aceoitiDts ef the Judge of due world with
Mttners, and a terrible arre^n^'ho emded of tbeanfot all tkie
treasures of his goodness and obmency wasted by them.

VOL. II, c

84 . SSRlffONS OK THB

(4.) Those who indu^ thenweh'es in a course of sin lipon tUi
presumption of an easy pardon, are the most unworthy and inea^
paUe of divine mercy. They sin a^nst the nature and end of
grace : and by an immediate and direct opposition to it in the
proper notion erf* grace, cut off all their pleas for it. It is true,
God is very merciful, and easy to be entreated by those who sin-
cerely repent and reform their lives : but he is inexorable to all
those who harden themselves in their sins by the false and pre-
sumptuous hopes of his merey. He declares in his word, that
^' when siuners despise the curse threatened against them, and
bless themselves in their hearts, that they shall have peaoe^
though they wjalk in the imagination of their own hearts, to add
drunkenness to thirst ; the Lord will not spare them, but then
the anger of ,l^e Lord and his jealousy shall smoke against them,
and all the curses written in this book shall lie upon them widw
out mitigatibh or iiitermission/' Deut. 29. No less punish-
ment than eternal damnation is equal to their sin. They resist
and renounce mercy by their abusing it to the worst ends, yet
are confident of their interest in it. What a prodigious contra-*
diction in there between the hopes of presumptuous sinners and
their practices ?^ They kindle his anger every day, and inflame
anger into wrath, and wrath into vengeance, and yti strongly
fency they shall find mercy. What a diabolical wonder is it, as
astonishing as extraordinary miracles, but that it is commonly
seen, that men without a promise, and against the threatening;
should expect the favour of God, that is the porti<m of his chil-
dren, and continue in high and actiial rebellion? If' a sparic of
reason or grain of faith were shining in their breasts, they would
be restless in the apprehension of his fiery displeasure. The
tempter over-reaches their minds by a double delusion, that thej
shall have time ami grace to repent, and over-rules their wiiis^
that the most terrible threatenings and divine dissuasivas are not
effectual to make them fimiLke thdr sins.. They are secure^
though not safe one hour : for it is in the power of their Judge,
and they have reason to fettf Sn his purpose, ^^to desti'oy them
suddenly, and witiiout remedy.'' Prov. 29. ^Tbe pBesumptuous
conceit of immense mer<^ has so fiiUy possessed their -minds, that
like a powerftil opiate it makes them sleep securdy'-upon tU
brink of ruin: but consdenee isPof an imomrta} nature, aod
though it may be stupifie^^^ it cannot be extinguished. In tha

FOROITBNXSS OF SllfS. 35

present life sometimes a shairp affliction a\(^a&J»is it into a fimous'
activity ; and then presuming sinnem that have been indulgent to^
their lusts^ despair of pardon : for ^vrhen meicy^ that is our unlf
advocate in his bosom to av^t wrath jfbr siHs. against the other
attrilmtes, shall turn our accuser', aind soUcit justice to revenger
its dishonour upon those who have abused Hy there remains no
shadow of hope to refresh their sorrows; But suppose the
charm be not unbound, and the sielf-deeeiver continues his evit
eourae to the end of life, and perishes pleasantly with the vain
hopes of mercy, yet immediately afiter death his conscience will
be irresistibly convinced of his outrageoufa: provocations of the
ri^teoiis God, and be more Cormentihg than the hottest flames
ofheU;

Let us attend to the instructive inference in the text, ^ There
» forgiveness with thee that thou tnayestibe feared:" that is,
with a fear of reverence for his amiable excellencies, for the at^
tractives of his pardotiing metcy ; and of a caution, lest by abu*^
sing we should make a deadly £i»rfeiture*of'it»' If God should
qppear as an irreconcileable Ji^gb, armed iMth tiervor against all
c49end€ts, the apprehension would produce hatred^ and a dreads
fal fl%ht from him : it would make ben boldly wiifiil, and har-^
ikn them in their rebeltions : for if they cannot^ be pardoned for
heir past sins, and can be but damned for their continuaice in
them, they will give licence to %heir roving and impetuous appe«
tites, and commit iniquity with greediness. Now God has ap«
pointed a way for the pardon ot sin, wherein there is a bright
and equal discovery of his greatness and goodness^ his purity and
fighceousness, that his law may be more sacred and mviblable, more
remembered and obeyed by us. He lias declared in the death of
his Son,, wherein the equal extremes of ignominy and torment
were combined, what an «ril sin is, that required sudi a mighty
CKpiation* We may from the depth of his syfFeiings ccmceive
die excess and height of our provocations : we inay understand
the deadly guilt of sin,, that can only be washed away in the
blood of Christ, the fountain of remission. To turn the grace of
Gad into wafttimness, to' be more loose and secure in committing
ib, is to turn the antidote into poisoh, and defiuit his blessed
end. It is a main arUcle of oar reconciliation, ** The Lord wiU
speak peaoe to his people, but let them not return to foUy."

c 2

3Ef* . 8BRHONS ON TUB *

We may emiedire, that God speaks to the pardoned sinner what
our Saviour said 1^ the man whom he miraculously healed^ ^ Go
away, sin no more, lest a worse thing befal you.*'

It is. both the duty and disposition of those who hare received
the pardon of their sins, '<to fear the Lord and his goodness/'
There is no principk more clearly natural and sensible than this:
dependaoce includes observance ; the receiving benefits oUiges a
person to the benefactor. Accordingly the psalmist expresses
the aflfecticos ot the human and the holy nature, '^ What shall I
render to the Lord for all his benefits ?" Psal. 1 16. and breaks
out in an ecstacy of thankfulness, ^' O Lord, truly I am thy ser-
vant, I am thy servant, thou bast broken my bands/' The re«
penting believer receives pardon from God with joyful admirar*
tioQ, that' fastens his ndnd in the contemplation ^ \m glorious
mercy r the serious thought of it kindles a sacred fire in his
breast : as it is said of Mary Magdalen, ^' Much was forgiven
her, for she kwed much/*^ Love to God that results from his
paixbfiing^ love to. us, is* singuiar and supreme, and necessarily
produces an ardent desire to please and glorify him^ and an in-
genuous grateful fear of offending him* The soul that has felt
^' the terrors of the Lord," as the holy and righteous Jadge of
the world, and afterward has been revived by the light of Ms
countenance, and has tasted how ^ood die Locd is, how is it
possible to resist such dear and hnmense obltgatious? How
prodigious to turn the strongest and sweetest engagement to re*
Terence and obedience, into an encouragement to do- that which
is odious and offensive m his sight? To sin against light heigh-
tens a sin into rebellion, but to sin against revealed love makes
it ^^ above measure sinful/' This- is so contrary to natural con*
science and supernatural grace, that it is th« leprosy of the
wicked, not the spot of God's children: ^^Do you thus requite
the Lord, O foolish people and unwise?" Thi6 upbraiding redu-
ces them to a defenceless silence, aad' covers them in black con-
fusion. When divine grace pardons our past sinsi it cures our
depraved inclinations to future sins.

The clearest discovery of the heart is by reflections on God's
mercy. The fear of God's justice is natural, the reverent regard
of his goodness is a spiritual affection. There is a great differ*
eoce between filial fear of the divine goodness that ia so beoom-*

FO&GIVSMJB8S OP SINS. 8?

kg the breast of a christian, and so congntooB to mar present
state, and servile fear, that is the proper character of one in the
"bondage of sin*

The filial fear of God is an ingenaotts Yobntary affection, flow-*
ing from love, and freely exercised, and esteemed the <^ Treasure
of the soul." Servile fw, the seqnel of guUt, is a judicial.im-
pression from the sad thoughts of the provoked majesty of hea«
ven ; and if the offender could dissolve the bands of conscience,
he would throw it off. Filial fear is mixed vrith joy, it is the
preservative of God's favour to us ; it makes us more circum-
spect, but not less comfortable : it opposes security, bat estid>«
Ushes the assurance of bath : the fear of the Lord, and <* hope
in his mercy," are united graces. Servile fear ^^ has torment,"
It is an alarm within that disturbs the rest of the sinner; it is a
fretting fire that secretly torments him in his most luscious frui-»
tions. Filial fear restrains from all sin in the heart and life, be-
cause it dishonours and displeases God ; it denies the carnal ap-
petites with sweetness and satisCsction to the soul ; it excites us
to obey God with choice and complacency. . Servile fear induces
an abstinence from some sins, which fly in- the fsoe of consci-
ence, and which the sinner loves, and urges to the outward per-
formance et duties, which he hates* The slavish spirit is -afraid
to bum, ndt to sin ; he is fearfiil to be damned, not to disf^lease'
God. Filial fear is a serious and habitual constitution of the-
soul, inseparable from it in all times and places, it is influential
into the whole life. Servile fear » a sudden passion, and tran-*
lient : sometimes a sharp affliction, a pierdng sermon, awakens
a secare wiretch into a fit of terror. Filial fear keeps the soul
close to God, makes it solicitous, lest any sin should ii^ercept
the light of his countenance, and obstruct communioo with tmn,'
wUob is the paradise ct a saint : it is the gracious psomise of
Gbd to. ins chtkben, '' I will put my fear into their hearts, and
they shall never depart from me." Servile fear makes the simier
shy V>f God's presence, and as unwilling to find him, as a saint is
to lose him : he is not pleased with solitude, lest the guilty tam^-
science should have time of xeoollection, and should look to the
Judge above : he takes no delight in the society of saints,' and
the enjoyment of the ordinances, becattse God is peculiarly pre^
sent there; and above all thin|;s he is afraid to die» bacaim then'

S8 • nRMon B ON Tas

^ the spirit ntarM to God th&t gave it." In short, the filiaf
fear of God ascends with the soul to heaven, and is the eternal
respect that the blessed spirits continually pay to his adorable
perfections. Servile fear attends the sinner to hell^ and settles
kito despair for even

• 2. Use of eomfort. The doctrine of divine forgiveness affords
strong consolation to those who are wounded in spirit in the
sense of their sins. Those only who feel the intolerable burden of
guilt, will come to Christ to find rest : ahd only those our Savi-
our invites and promises graciously to receive. A tender and ti-
morous conscience does often impute the guilt of sin, when it is
aboliiihed; a seared conscience does not impute it^ when it
abounds. God has revealed his mercy in so full a manner, as to
«nswer all the allegations of a repenting sinner gainst himselt
He objeetB his unworthiness of pardon : but this cannot exclude
him from it : for the grace of God springs from within, and has
BO original cause without itself. It is like a celestial fire that
feeds itself: God declares his sovereign pleasure in the exercise
fit mercy : ^^ I will be gracious to whom I will be gracious, and
will ahow mercy to whom I will show mercy.'* Exod. 33. If
merey were bestowed only upon the worthy, none could be sa-
ved ; ^^ for all have sinned and come short of the glory of God.''
The humble penitent urges against himself^ diat he has been a
singular aid extraordinary offender, tiiat none is like him in sin-
ning $ but we aie assured none << is like God in pardoning.''
Tfaft munber of oor sins isterrifymg: this so affected die psalm-
ist, that he feinted with desponding fear ; << My sins are like the
hain upon my head, therefore my heart feils me.'' Mfc 7.
But the mnhitude of God's mercies incomparably exceed our
nvmerous eias« They are renewed every moment of our lives:
stupendous isAnity! they ^sre over ^^all his works;" axid'Over
all his attrU>iites. ^ God is hwe," and love covers ^a muMtiide

. Tfae killing 'tggravatiotis of our rins strike, us through : but
there ts^ not so much evil in sin as there Is goodness in God.
Our feiite abts cannot preponderate his unlfanited essence. He
declares, ^< I am God and not man, therefere ye are not consu-
med." Hob. 1 1. We hantty to^ve a few penoe, be forgives
tm thousand talents. He is God, infinite in nercy, and sis libe«

or SINS. 89

fal as infinite. Ddight in ain is an aggmmtiog cmiunstance ;
bat ^' God delights in mercy." Centtnaaace in sin inflames the
giiilc ; but his mercy extends to eternity*
- I shall add, for the support of returning penitents, some ex-
amples of God's fiorgiving great sinners reeoided in scripture*
He charges the people of Israel, >^ thou hast made me serve with
thy sins, and wearied me willi thine iniquities." Isa. 43. 25.
It might be expected, that the next words should have been, I
will revenge your dishonouring of me according to the glory of
my mayesty, and the extent of my power : but he promises par-'
don ; ^< I even I am he, that blotteth out thy transgressions for
my name sake, and will not remember thy sins." By the com-*
parison of their sins, he illustrates the gbry of his mercy* Lot,
guilty of incest with his dwighters; David, of murder and
adukery; Manasseh, a sorcerer and idolater, that burnt his
dnkben alive in sacrifice to the devil and filled Jerusalem with
innocent blood ; Mary Magdalen, out ct whom seven devils
were cast; Peter, who was so faint-hearted and false-heart-
ed, that with execrations he denied his master; Paul, that
was a bloody persecutor; are the instances of the astonish*
11^ omnipotent mercy of God, who can as easily pardon the
greatest sins as the least, and makes no diiTeraice when our re-*
pentanee is sincere, and o6r faith unfeigned : though according
to the degrees of their guilt consdenoe should be affected. How
many pardoned sinners, miracles of the divine mercy, are in hea-
ven happy in the love of God, and glorious in holiness, who were
as deeply guihy and polhited as any that now moumAiliy seek the
favour of God ? These are examples of grace so excellent and so
divine, to encourage us in our addresses for pardon. The apce-
tie Paul tells us, <<4hat for this cause he obtained mercy, that
in me Jesus Christ might show all longoSttffering for a pattern to
tiiem who shaH hereafter Mieve on him to : everlasting life." 1
Tim. 1. There is the same motive in God ; he fcrgives sins for
his name sake : the treasures of his mercy are not wasted by
eommunieating : there is the same merit in Christ; his precious
blood shed upon the cross is pleaded in heaven, " He ever lives
to make intercession for us : and if we obtain the same precions
faith, we shall have the same acceptance. In short, let those who
are overwhelmed with fear consider, it is not only our privilege,
hut duty to trust in the divine mercy : we are commanded ^< to be~

c 4

40 SSBMOm ON TBB

lieve in the Mediator :*' despair is more di8h<»ourable to God
than presumption, in that it is a sin direetly agaimt a superior
attribute, the exercise of which is his delight and dearest glory*

3. Use of exhortation. Let us be excited to seek the pardon-
ing mercy of God with humility, with fear and all possible dili-
gence, lest we should not obtain it. Our hearts should be set
upon this with the most intense zeal, '^ for it is our life." Every
impenitent sinner is under the condemning sentence of the law,
and there is but a step between him and death : the only hope
is, that it is not yet ratified by the judge, nor inflicted, but it is
reversible by suing out a pardon in the superior court of the gos-
pel. Now it is astonishing, that when the danger is so great and
present, (for it is as morally injpossible to be sure of time to
come, as tareaal time past) that men should be so unconcerned
and secure, and neg^t the main work for which they are spa^
red by the admirable patience of God. Time is certainly short,
and uncertainlgr continued ; and when the oil that feeds the lamp
of life is spent, the next state is the blackness of darkness for
ever to ail unpardoned sinners : now the sceptre of grace is ex«
tended to us, we are within the call of pardoning mercy ; ** God
waits to be gracious :" but there is a said, assurance, if we do not
sue out our pardon in the present life, the time of our r^rieve,
death is immediately attended with eternal judgment ; the belief
61 which makes the prinee of darkness, with the most stubborn
spirits of hell, to tnsmble : yet men continue in the guilt of their
unrepented sins without fear, and wretchedly deceive themselves
with a vain presumption that the door of mercy will be open
when Chey leave the worjkl ; or bear up themselves by the num-
berless multitude of stwpid sinners, and make a resolute reckon-
ing they shall do as well as the most. They are studious and
contriving, active jand ardent about the affairs of this low life,
and canelesa of Mmg reconciled to God, a matter of the lugtiest
eoneemment and eternal eoosequenee. Prodigious folly, never
enough lamented I though vengeance from Above is ready to faU
upon them, and hell below with its darlf^ terrors is open to swal-
low them up, yet they are stupid and fearless : the remembrance
of this will raek and torment them for ever ; for when extreme
Mly is the wQse pf e^tr^jj^^ Aiisery, the sufierer is the most cruel
enemy to himself

'^ tet us therefore seek the Lord while ht may be feund, and

fO&CIVSNEU l>r SINS. 41

«dl upon Um vMk he is near." Now Gcid ofikn his pnvdon to
the greatest sinners chat vrill hnmUy submit to the graeimis terms
pr€»pesed ia the gospel for our obtaining it. Besides what has
been said of faith and repentance, I will more paitieularijr con-
sider what God requires of guilty creatures in order to their
pardon.

(1.) To confess. The oni/esrion of our sins is mdispensdbly
requisite to qualify us for pardon. The promise is esqiress and
fidl, <' He that confesses and forsakes sin^ shall find mercy.''*
Prov. 28. 13. That we may not be deceived in the iq>plication
of this promise, I will briefly consider what is preparatory to this
duty, the properties of it, and the connection of pardon with it»

The undeistanding must be enlightened by the dirine law to
discover sin. The law is the rule of our duty, and the obligation
to. obey it is immediately conveyed by consdenee. While there
is a cloud of darkness in the mind, there will be a silence in the
conscience. Paul declares, that he ^ was once alive without the
law, that is, not understanding his guilt, he presumed on his jus-
tification ; but when the <^ commandment came" in its light to
convince him of the tranqpression ot it, the qpparition of sin iif
the clear glass of the law struck him dead. There must be a
discussion ot conseience, a comparing our actions with the rule^
to discover their obliquity: for sins jonknown and unconsidered
cannot be confessed. S<»ne rins are notorious, and present them-
selves to our knowledge and memory : others are of a weaker
evidence, inquiry mwst be made after them. It is an unpleasant
work to rake in the mok of a conrupt hearty but it is necessary. -

The properties of confession are,

lit. It must beyree a$id it^enuom : that which is extorted by
letter constraint is of no vahie and acceptance. Pharaoh^ an ob-
stinate rebel, upon the rack, acknoiiriedged '' he bad rinned.''^
It is true, the penal ettsctm of sin may be the fisst eiudtation of
flinners to consider their ways, but the Holy Spiritby that means
so deeply affects theoft with the evil of sin, that they voluntarily
.eanfess them before the alMiseeoiiog Judge. David declares,
^ When I kept sileoee, my bones waxed old : I satd^ I will con-
fess my sins, and thon forgavest them.'' He came to a deltbe*
nte rtsohitiony ^^ I will confess them/'

2ly. Qn^e$9ion must be rittcere andJuU, that our sms may be
more evident and odious to us. The covering of sins is like the

41 . nflUDiis OH rum

keqiing a aorpcal warm, that will sting more fieroety. * The eon«
cealing sin argue« the love of it, and is a bar against panlon«
^ Blessed is the man nnto whom the Loid imputes no iniquity^
in whose spirit there is no guile/' PsaL 32, 2. It is not said,
in whose spirit there is no sin, bnt no guile, no reserved aiiowed
sin. The sincere penitent pours forth his heart '^ like water be-
fiire the Lord/' Of all liquids none are so cleiMy poured out of
a Tassel as water : wine or oil leave a tincture. We should in
toofiession pour out all our sins, and leave no tincture of affection
to them. If it be said, how can we confess our rins that are
above our counting? It is true, but we must reserve none* We
must confess the kinds of our sins, against the first and second
table, that were both written with God's hand ; sins of omission
and commission, and particular sins of greater guilt : we must
vraAh off their deceitful colours, that they may appear in their
hellish shape, and more deeply affect us. Men ave very averse
to diis duty, and apt to conceal or extenuate their sins. The
art of concealing and excuses is learnt from die fine transgressor.
When God called, <« Adam where art thou ?" though his dread
to appear before die divine presence was a tacit confession of his
fiiuk, and his hiding .himself disoovend his sin ; yet he .does not
acknowledge his sin, but alledges the oonseqoence of it, hb
ahame, to be the cause of his guilty fear. ^ I heaad thy voices
and was afraid, because I was naked." Gen. 3, 10. And to ex>
teouate liis4>ffence, transfers his guilt on the woman, and con«
atmctively refledts upon God as the cause of it : *' the woman
which thou gavest me, gave me of the fruit, and I did eaiu"
The wicked excuse did infinitely aggravate his sin. The woman
lays her fault M the serpent's door, <* the serpent beguiled me."
AaaoA prfetends that the people> compelled hfan to idolatry, and
that the goMen eaif was not the effect of deiign and art, but of
dianoe : <* I cast the gold into the fire, and there came out this
calf." Exod; 2. Saul coloured his rebellion with the pretence of
selig^ : ^ hp kept the best of the catUefor sacrifice." 1 Sam.
15. 15. In short, as in sweating, it is observed thut a general
sweat of thebody is- for its advantage, but the sweat of a part
only is the symptom of a disease : so a clear unfeigned confitosion
is for our profit, but a semi-confesiiion is countMirit| an indicsi^
•iwiofiiypociity.

* Alitar Titianii vi? itqae tcgendo*

FOSGIVXNfiSS 09 SIK8* 4M

3Ay. CbtrfesiUm must be ihixed with s&rrow and Adine io the
lemeaibnace of our past-sins. )

A pknang deep sorrow from sphitiudpriiicipieaaiidpenuadves
k the u^iredieiit of an acceptable confesdoiu There is a natu-
ral aorrow poeeeding from the impression of afflicting evils*
Sense is very tender and apt to resent what is cppressive to it.
A smner that has wasted his estate^ blasted his reputation, short**
ened his life by his excesses^ and hastened his damnation, may
fed anguish in his breast for his sins, the procuring causes of his
panishmeBt. But this sorrowproceeds only from the sense of
external eiils, not fiom the melted heait for the intrinsic evil of
wit as marble pilbn ane wet, from the moisture of the ambient
air. It is the miserable man, not the miserable sinner that
mourns. This sorrow is consistent with the love of sin; and
when the penal evil is removed, the sinner retvms to the pnuy
tice of it* Canial sorrrow only respects a man's self as k sufler^
«: it is in bed, in the extreme dq^rees, ^< there is weeping for
fiir ever*

There is a godly sorrow, ot which the Hdy Spirit is the spring*
It is.the pnniseof Godto his people, <' I will pour forth the
qiiiit of grace and supplication upon the inhabitants of Jerusa«
km, ami they shall see him whom they have pierced, and monni
over him, as one mourns fior the death of hk firstHbom/' ' The
persuasive of our sbrtow is answerable to its principle. The se-*
riouB eontemphtioii of iwr UeeoBng dying Saviour, is a sptiftmi
andpowerftd motive to melt us into the. tears of repentance,
Ho»r coagnicuA is it, if the purchase of our paidpn cost our Sa:-
vionr his bloody agony, that the implying d the pardon to us
eholikl cost us die most bitter soRdw? Divine grief is more from
the memory of the etils we have committed against oiir heavenly
Fatlier^ than from the eidis we suAr. . Carnal sorrow is barren
and unprofitable. U may be said <rf it, what this wise preacher
«ays 0f wild mirths <^ What dost thou F' Only that isorrow that
comes from heaiiren is accepted there : one spirittel tear is of
more vii)ue.Aftd efficacy with God than a torrent of. natural sorw

Raiiftmring sonrbw is an indispensable quaiifieation in order to
«Br jnidflo, not merely from the wiU of the iaw-giver -as the reap* .
mm of 0ur duty^ but from the «ongniity of the thing itself. It ie
dterrahk^ tbat it is ihe wisdmiaod kindness of the God of na^

14 . B8RMON8 ON THB

lure, that tli6 food that preserves life is pleasant to our taste, to
invite us every day to eat, and renew our strength y but physic
that is necessary for the recovery of health, is very distasteful, that
our aversion to it may make us circumspect, to prevent alF
excesses that are the causes of diseases. Thus the sorrowful con-
Session of sin which is medicinal to the soul, is very afilicting;
it wounds the spirit, and breaks the heart, that we may be jea-
kms of ourselves, lest we eat of the forbidden fruit that requires
so bitter a remedy.

Godly sorrow, though it be very aiHicting to nature, yet the
exercise of it is more satisfying to a sincere penitent, than all
the pleasures of sin. In two cases grief is pleasant : when it is
upon the account of a person dearly loved ; a parent indulges his
sorrow for the death of a child that was the life of his life. Or
when pain is beneficial and an advantage : as in the application
of a plaster, we are pleased with the pain it causes, that being
&sign and effect of its healing operation* Now both these con*
siderations are mixed with repenting sorrow : for it principally
arises from the reflection upon sin, as that which has so dkho-
noured and. displeased the blessed God our maker, preserver, and
fedeemer ; that we have preferred the pleasing our corrupt and
licentious appetites, before the obeying *' his holy, just, and good
wilL'' The repenting sinner dedaies his love to God by his grief
for offending him, and voluntarily remembers his^ past sins, and
is pleased in overflowing sorrow for them. And this sorrow is
preparative for peace : ** unutterable groans" are introductive of
^* unspeakable joys : the Holy Spirit '^ that convinces of sin is
the blessed Comforter."

The confession of sin must be mixed with shame. All the just
causes of shame, guilt, turpitude, folly, and disappointment, are
eomplicated in sin. The repenting sinner, by consdousoess and
lefiection upon sin, that induces so heavy a guilt, that defiles
tlie soul with so deep a pollution, that no ray of its original pu-
rity remains, that debases it infinitely below its heavenly descent,'
mourns with tean of confusion for v^hat he has done. Repent'-
ing Ephraim bemoans himself, that he had been rebellious against
the methods of God's mercy, like a refractory bttUodi unaccus-
tomed to the yoke : and his recoiling thoughts made him to smite
on his thigh, to be ashamed to the degree of confusion for his
disobedience* How affecting an oliject he was in God's ej-e^ the

Fa&GIVBNBM OF 8I?(S. 4S

immediafe answer declares : ^^ Is E^hraim ny dear son ? Is he
a pleasant child ? for since- 1 spake against him, I do earnestly
remember him still : therefore my bdwels are troubled for him ;
I will snrely have mercy upon him, saith the Lord" Jer. 3K
The psalmist reflecting upon his being almost vancpiished by a
vexations temptation, degrades and vilifies himself, '' so. foolish
was I and ignorant, and like a beast before thee." Psal. 7S«
Ezra in the confession of the holy seed's mixing with heathen
idolaters, saith, ^* O Lord, I blush and am ashamed at the 'knA
deformity of their sin/' The apostle upbraids the Romans with
a stinging reproach, '^ What fruit have you o£ those things where*
of ye are now ashamed, the end whereof is death ?^' When a fiool-
ish choice is made, and the folly is detected, and experience dis-
appoints the expectation, tbe natural consequent is shame^ At
the last day, when the filthiness and folly of men shall -be pub-
lished before God, and all the angeb and saints, how mvch ra-
ther would they be hid in the darkness of their graves, than be
clothed with concision before that glorious and immense theatre?
The sorrowful confession of sin, with deep shame here, will pre-
vent the exposing the sinner to public shame hereafW.
' 41y. G»i{/mi09t must have concoinitant with it, the fitdgir^
aurgehes as unwdrtiiy qfihe leaxt mercy ^ and deserving . severe
funighment* The apostle assures us, ^^ if we would judge our-
selves, we shodd not be judged." He does not say, af we are
innocent we shall not be condemned, for then who ean appear
before the Jii^ and enlightened tribunal of heaven ? But if we
acknowlcf^ our guilt, and the righteousness of the sentence to
which we are obnoxious, we shall be spared. , We cannot satisfy
God's justice, but we mcut glorify* it : in this the adminsUe mer-
cy of God appears. Suppose>a court on earth, wherein the rule
d^ judgment were, that all the faults which the guilty confess and
condemn themselves for, should be pardoned, and only those
they conceal should be deadljr to them ; how willingfy and hum-
bly would those who are conscious. of many capitd crimes, and
are siunmoned to appear, accuse themselves ? In the court of
heaven, if we are faithfol to God and our iown souls, in the con-
fessing our sins^ and passing sentenee upon ourselves, we pre*,
vent his sentence against us.

51y. Prayer far pardon must be joined with the confession of
sm : ^^ the Lord is good, and ready to forgive, and plenteous in

4ft . SBRMDltt ON JHM

mney utito all tbat call upcm him/' God who is ridi fai merejv
has appointed prayer as the means of our receiving it ; it being
most honourable to him, that we shoald have a serious sense of
our wants ahd unworthiness, and our absdnte disdiility to sup*
jdy than : and by our desires we should glorify his power and
love, whereby he is all-sufficient and ready to bestow npon us his
blessings. Prayer for pardon must have these ingredients : 1st.
Humilify is the most becoming qualification of a suppliant to the
high judge of the world, to reverse the sentence of eternal death*
The deep apprehension of our guilt will humble us before his
dreadful tribunal. 2dly. Fervency, which is the life of prayer.
A cold prayer, the spiritless motion of the lips, is so ftur from
inclining the divine mercy to pardon us, that it ioereases our
guilt, and provokes God's displeasure. If our aj^pfehensions
were as real and quick of our spiritual wants as of our temporal;
our pr^rers would be as ardent for supplies. Our desires should
be raised in the most intense dq;rees, in some proportion to the
value of the blessing ; they should be strong, as our necessity to
obtain it. The pardon of our sins is the effect of God's highest
favour, of that love that is peculiar to his children, it is the fhttt
of our Saviour's bloody sufferings ; without it we ere miserable
for ever, and can we expect to obtaialt by a formal superficnl
prayer ? It deserves the flower and zeal of our affections. Hour
solicitous and vehement, and unsatisfied should we be, tiH we
have the dear testimony fliat we are in a state of divine
finrour? Only fervent prayers are r^;aided by God, and re*
corded in heaven. We disvahie his pardon by our indifferencf
and fiaUt desires. In our petitions for temporal things, our ei^
feotions should be temperate, always mixed with resigned sub**
miflsioot to the will and ^ wisdom of our heavenly Father, who
knows what is better for ue than we do, and loves us better than
wt do ouiaelves: but in praying for the pardon of our sins, o«ur
afieetions should be inflamed, tre should as it were ofler violenoe
to the King ofheaven, and'he imsatisfied without it.

Wfaatardent and repeated addresses were made by David far
thn great, blessing : <^ Have mercy upon me, O Lord^ according
to thy hmi^kiadness, accordilig to ite multiUidie of thy tender

* Nam ^rojacnndii sptiBiinaB qusq; dabuDt Dii : charlor est illis homo
fnam tlbl. Juotm.

MftOIVBNBSS OF SINS. 47

\ blot out my traaagreMoii. Wash me. tiioraqgUy bam
mine imqiiity> and cteanae me from my sin. Purgie me wkh
hyssqp, and I shall be dean : wash me, and I shall be whiter
than snow, Delifer me from bloed^guiltiikessy O Gkxi, thou God
of my sahalion.'" He prays as if the ghost of Uriah weie abvays
in bis view^ coveted with Uood, and reproachmg him for his
treaefaeroitt cnielty. The affidrs and pleaanres of his kingdom
could not divert and calm his spirit^ till he w«s restored to the
joyful sense of God's saving mercy. If it be said^ that David's
oomplicaled sins were of a crimson^le, and justly terrified his
eonseienoe uritfa the apprehension oi yengeanoe: I answer, it is
true, but suppdsing^tfaat pierenlnig grace has kept us from sins
of a high nature^ whereby we rimuld have inonrredgieater guilty
and besB exposed to greater punishment^ yet even the best men
are in infinite need of pardoning grace : for the least sin makes
us guilty of eternal deaths and the infinite number of our ains>
though acc o i d iug to the carnal conceits of men small, would be
ovemriielming. What is weaker than a drop of water, yet the
sea that is a collection of innumerable drops of watery does ofteA
by an iireaistible inundation drown theland. The wind is a ccA*
lection of mluiy vapours, which singly are of no.fbrce, yet it ofken
tears up the strongest tmes^ and overthrows the firmest buildingsw
If the numerous sins of oiie man's life were set 3n order befoi%
his eyes^ he would sink into the depths of despair^ Were not the
divine mer^ superabundant to our abounding sins. We must
renew our requests for pardon every day : it is more necessary
than to pray far our daily breads We contract new guilt every
day : and as our Saviour tells us, ^^he that is washed needs to
wfnh his feet," that is, the sins of frailty and daSy incursion
ranst be pniged away by serious repentance^ and the application
of the Mood ef Christ, ahdour earnest prayer for pardon. It is
the cruel dmracter of satan, he accuses the << Saints beibre God
day and nig^t :" he iaan ardent accuser, and watchful alwijyB to
find matter to provoke God's displeisuie i^ust us. It is therC'^
fare a duty of daily rendutkmy to pray for our pardon. Besides,
the n^i^ of seeking for the daily pardon of cmr oflhnces against
God, aq;ue8 the demising his anger, and consequently the de^
spismg his love, which is infinitely provokmg. We are com*-
manded not to let the '^ Sun go down upon our wrath, much less
upon GodV Repentance is not an imtial act of sorrow^ but

48 SSRMONS ON THB

inost be renewed all our lives. God's pardoning us is lult a
transient act, but continued, as conservation is a continued crea-
tion.

Prayer for pardon must be mixed with faith in our <' blessed
Advocate, who ever lives to make intercession for us." If we
could fill the air with our sighs, and heaven with our teats, we
could not incline the righteous and hot j God to paidon us : his
justice is inflexible, and his pardoning mercy a sealed fountain ;
it is by the precious merits and mediation of Us Son we are re-
conciled to him. Jesus Christ is the same powerful compassion-
flite Saviour, <' yesterday, to-day, and for ever." His obedient
suflferings are of infinite value, and everlasting efficacy.
. Lastly. Ontfemon of sin b a relative duty, and must be jaiiv-
ed with forsaking qf m. The sharpest sorrow, the most con-
founding shame for sin, the strongest desires for mercy, without
the forsaldng of sin, are ineffectuaL There must be a renoun-
cing of sin. in our hearts, a resolution firm and permanent against
it, an avoiding the appearance and approaches of sin, and an ac-
tual leaving it. If it be said, it is impossible we should preserve
ourselves from all sin : St. John telk us, ^^ If any man saitb he
has no sin, he is a liar, there is no tnith in hhn." I answer, we
Xnust distinguish between sins : there are some, which while we
are united to flesh, that is a principle of weakness, and are in
this open state, surrounded with temptations, we cannot abso-
lutely be freed from. Such are sins of ignorance and inadver*
tence, and of sudden suireptioii : fi>r grace is not bestowed in
such a degree of eminence to the saints here, whereby they may
obtain a clear and final victory over them : but if we pray, and
]watch, and strive against them, and mourn for their adherence
to us, " God will spare us as a father spares his son that servea
him." . And it is a certain sign of oar sincerity, if we are gradu-
ally cleansing ourselves finrni them. If they grow and increase,
it is a sad indication : as it is said, if a scald in the head spreads,
it is a leprosy. Lev. 5. 13. But there are sins of a more
heinous nature the not forsaking whereof excludes firom heaven:
^such are enumerated by the apostle, << The works of the flesh
jite manifest, adultery, fornication, undeaaness, laadviousness,
idolatry, witchcraft, hatred, variance, emulatioiis, .wrath, strife,
seditions, heresies, envyings, murders, drunkenness, revellings,
:and such like : of the which I have told you in . tithe past, that

FGftGIVSNESS €>V SINS. 49

they which do such things^ shall not inherit the kingdom of
God/' Gal. 5. Besides, if the love of any sin remains in the
heart of a man, he cannot be justified here, nor glorified hereaf-
ter. An indulged sin, thoagh small in thematter, is great in
the diqiosition of the sinner. In short, God requires sincere re*
pentance, eaqpressed in the confessing of our sins, not to inform
him, fat neither the soUtode or secrecy xvhereki sin is committed,
can- hide us firom his ail discerning eye : though there is no wit*
ness to accuse and give evidence,, nay if the sinner could extin*
guisfa his cQUsdenoe, yet God will set the sins of men in order
before them, and convince the guilty, he needed not their con-
fession to discover tfaem: but the humble, ingenuous and sor-
rowful confeasion of sin is required, that his mercy may be more
illnstrioiis in the pardon of our sins, and that the sinner may. fear
to return to folly. And this confession must be attended with
the foisaking of sins, in order to our pardon, because of his im-
mutable perfections. A maldiBctor may justly be condemned for
his orimes, and though he remains impenitent and obstinate in
evil, may be pardoned, beeanse a temporal prince is capable of
various apprehensions and passions, and may deflect from the
rule of justice : but the Judge of the world is unchangeably righ-
teous and holy, and cannot pardon sinners to the disparagement
of his majesty, his purity and justice.

Our pardoning the offences of others is an evangelical condi-
tion of our obtaining pardon : we are commanded, ^^ When ye
8tand praying, forgive if ye have ought against any: that your
Father also which is in heaven may foi^ive you your trespasses.
But if you do not. forgive, neither will your Father which is in
heaven forgive your treq>asses." Mark 11. 25, 26. The com-
mand is peremptory and univenral, frequently and severely urged
upon us by our Saviour.^ The reasonableness and congruity of it
IS most evident, if we:consider the di^arity of the object, or the
number of offences. Our sins against God are relatively infinite,
for his majesty and authority are truly infinite, which are despi-
sed and abused by the transgression at his laws : they are against
all the duty and motives of justice and gratitude that oblige rea-
sonable, creatures to obey their Maker. Now the offences and
ii^uries done to us are incomparably less : for we are mean crea-
tures, far less in comparison to God, than a worm is to an angel;
and by our sins are ^-^ viler than the earth.'^ Besides, the ^bli-

VOL. 11. * D

so 8SRICON8 ON THS

gition that should restnun men from being injurioaa to U9, ue
of infinitriy a lower natim. The disparity in the number is very
eonsiderable. Our sins against God are like the aand iqxm the
•ea-ehore, their nvmber is astooisbiag: our im^ginatioDS have
lieen continually evil, bom the daRvniag of our reason : but offen*
oes against us are comparatively Hbw: for the variety of objeels
in the world often divert the thoughts and passions of our ene*
mies from us. We owe to die Lord ten thousand talents, a vast
sum that can never be paid if it be not forgiven, and shall we be
unwilling to brgiyt a few pence ? What is more becoming than
that we who want a great pardon, should give a little one?
The divine mercy is proposed as a model for our imitation. We
must pardon entirely, and take no revenge for injuries done to us,
faut return love for hatred, good for evil, for so God does to us.
We must not only foigive, but forget injuries in the sense of Uxre;
not Uke those who pardcxi in words, but retain the memory of
offences, and upon a slight occasion renew their resentments.
We must forgive great ofifences as well as small, and renew our
pardon as often as offences are rqieated, unless vm will set
bounds to the divine mercy. We must rejoice more in pardon-
ing than in revenging injuries, and seek to be reconciled to those
who are averse from us, for that is aooordiog to our pattern. It
is pretended, that by bearing a single injury, we expose ouraetves
to a double injury : but we must imitate our heavenly Father: if
we do not follow him in forgiving, he will follow us in retaintag
our sins. The psalmist tells us, ^ With the merciful God will
show himself mercifal, but with the froward he will show himself
froward." A holy and righteous punishment in retaliation of
their sinful disposition.

The pardoning injuries is contrary to corrupt nature, and the
duty is difficult, but the reward is infinite. Though it seems to
vilify us, as if defective in our minds, not to nndmtand infuries,
or in courage not to repay them, which makes men hard to for*
give ; yet upan calm consideration vro shall esteem it a duty ea^
and honourable : for it prevents the inflaming our passions, and
the troubling of ourselves and othera : it is an act of royalty, and
makes us superior to them : it is the noblest victocy, and often
conquers and changes an enemy into a friend. And above all
motives this should recommend it to us, it seals our pardon bom
God, and conveys the most dear and comfortable aoiae of it to

Fom€utvxifBfs or siks. SI

08 : for, as the pBafaniat eaieeUentlf vgnes^ ^ He thai planted the
ear, shall he not hear : he that firnaed the eje, shall he not
see?" If we are by dWine gmor ineUned and enabled te pardon
ftequeat ofifences agaiiMt us, shall not the God of all grace be
ready to pardon our many offences BBgHamt btnr?' Our Sartour
reasons from the love of natural parehts ; ^' If you that ace evift
knew hew to give ^ood tlungs to ^poUr diiUbren, how much jbont
shell your heaveftly Father give iJm holy spirit to those that ask
it ?*' The illation is as strodg in fotgiring leve« If we who are
ef an unforgiTing nature siacerdjr folfiye those ^d in}bTe us,
and restore them to oiit fafdur^ how.nraoh nwreshdl Goft wbop
is k»ve, fergive our sins, and be r^eonened to us-?

4. Use of pstitiide* The dtviiie isrg^vtness sboaU be a pow«
erfiil motive to thankAilness. David addresses his soul in aii
ardent and lively mantter^ '< Hce$ the l4rd^ O taqr^soul, afid all
that is within me bless hit hsly nvm" PsaL 103. 1, 3. He
exeilea every ilculty, the wider9tilnj%% to consider aUd vahicf
the mest^ of God, the nieitidlry.t^ I'^gister them, and rMtih m
thankful sense <ff them, the aflfoetieiM to celebrate tfae»i Her
repeats lAie caU> '^Bkss the Lord^ O my s0Uli artd forget net 41k
his beikefite/* We are apt to foirgp$ fisvours^ and remeiiber pno-'
Beneils ale wntteh in the dust, iigmries are engra-
in nmrbk. Bdt strdng effeetfoas i»rill make indeiihle im-
^ <rf tiitehMness. If wo duL]f cooaider the greatness and
l^iodneaa oC Otf, and Mr meanness and uttwortbitttess, '^ifant we
are less than the least of his mercies," we must be eenvinced
e^Fery benefit we receive frofn (jfoi deserves to be lemfMibi^fed
and aekMwk%ed urith seniHis tbankfiilness* Thai God dr^wa
4 cuttam of rest ahsnt us in the nighty prdvides for us hr tiK day,,
iegnrdi ua with a co mp ass i o^haibe eye^ and relieves tie i»oiiriraBtv
and aosFOdrs, shcnld mam sddh deepraflbctions ae flbw into o*t^
ward dedblatidni of prittse*

It is tmfy' osirfflnaat joleran recagniDon of hie b^etls is i«it si
|»or doty ooqnpaDedjtwth hiif immense bounty to us-: otir tlnnk»^
gMog i» an echo to God's meteiflB,.that icpeats a idwaq^Mmt
iriiir ca» onrfieidEng beeath addito his blesst^daess and ^ory,- Aali
are in the highest degree of peifeietioii^ . and truly inftmCe? BuC
it is meeft maaoaedde^ Aat as aU>ear blessittgs low tear his mer'*
ey> they shodUfCal^hitei the sen. of hb glory & akul vAen ofewi

D 2

92 SBRKDNM OV THB t

blew him/ he accepts oar^sinoerity, and does not despise' ovr
dianksgtvtngs for want of perfection*

In the recountfaig God's benefits, the psalmist mentions in the
first place the pardon of sin, <^ who forgives all thy iniqaities/*
as the prineipal and foundation of all the rest. This in a most
powerM way entered into his heart, and kindled a sacred fire
Aene. I wilt briefly show, that the pardon (tf sin is so divine a
benefit, that it deserves our most solemn thankfiilness, and thar
k inclines and disposes the soul to that duty.

1st. That the pardon of our. sins desefves our most solemn
diankfiihiess, will appear by an evident light, if we consider the
nature and quality of the henefit, the means by which it is ob-
tained, the ohvnmstances in the dispensing it, and the conse-
quents..

(1.) The quality and the nature of the benefit. Our blessed*
aess consi^ in the forgiveness of our sins. David inspired from
heaven dedsres, ^* bleised is the man whose iniquity is forgiven,
and vfhose sin is covered/' Ptal. 32. 1. The worst effect of sin
is'tlie sieparation between God and the soul. In his presence ** is
ftihiesir of joy," in his absence fiilness of sorrow. *' Go ye
dOsed/' is 9B terrible a part of the sentence as the '' everlasting
burning." Hell is the element of sin and misery : wherein the
firemade fierce with brimstone, and the undyingworm of con*
seience, torment the wicked. Now-the pardon of sin secures ua.
fitnn the wrath of God, the snpreme evS, and the cause of all
other evHs.

i Besides, the love of God that pardons us is our sovereign good,
and is the 'productive and conservative cause (tf all good:' it be*
stows vpon iis celestial happiness, in comparison of which, all
tile degrees of worldly honour, and power, and pleaaure, and
ridies,^are but dross and dung. The pardon of sin has insqm-
rably annexed to it the privilege' of adoption, and a title to the
kingdom of glory. Our Saviour declared to the aposde, that
the«od of the gospel is ^ to open the eyes of men^ and to turn
them fixmi darkness to light, that they may receive the forgive-
4iless of sins, and an inheritance among them udio are sanctified
by faith that is in inie.".iActB 26^1&

- God.pennitted the fiitl of man, to rtdse him to a more excel-
kbt and stable felicity. Adam vm dignified wA dnnnnion over

die lower worlds and seated a (Nriiioe in paradi»| famk Vb bappi«
neaa depended upon Us obedience, and that upon the freedom oC.
his W1II5 which proved a datigeroua endowment t^. his abuse of it^
He was fix>Iish and fiekk in the best state of nature: he affected
an independent immortality, '^ and being in honour^.beoame Uko.
the beasts that parish/' But the patdon of sin is the feundation
of etaraal happiness. Those f< who are justi&ed sbatl be glpri*
fied, and made equal to the BDgds" who are constant in good^
as die devib are obstinate in evil. • The blessed state above is
secnre and unforfeitable : the saints are incapable of sinning and
dying.

(2«) The means whereby our paadon is obtained* I shall not
dare to determine, that God eonld not have pankmed ns Iqr his
sovereignty without satis&ction to his justice, but he has been
pleased to save us in a way most honourdble to himsdf, and com-
fortable to us. The psalmist tells us, according *^ to the name
of God, so is his praise/' Psal. 48. As his esccellent attributes
are manifest in his works,, understanding creatures adore and
oelebrate them. The wisdom of God so gloriously appears in
the way of our salvati<»i, that the admiring ai^ls praise him for
ever. And the goodness of God is so conspicuous in saving us
by Christ, that our exuberant affections should be poured forth
in thahkiiilness. The remissum of our sins is <f by redemption
in hia blood/' It was an esqiression of David's piety, that- he
would not serve God witii.<< that which cost him nothing," 2
Sam. 24« 24. but purchase the sacrifice by a price : and it was
the high expression of God's love, that he would not sanre us with
that which cost hiiQ nothing, but vrith the sacred treasure of
heaven, the precioos blood of Ins Son. Besides, the guilty con--
science has so quick a sense of God's revenging justice, that our
assurance would not be so entire in his mercy,. without satisfac-
tion made by the suffiBriags of our blessed Mediator. In this we
have the advantage of DavU, who had not so clear a discovery
of the means of our pardon, but a general knowledge of the far-
givehessofsins;'yet that imimed siich Saming alfeotibns into
his Imast, that he begms the cuebaristfcal psalm for that mercy,
and concludes it vrith, << bless the Lord, O my son) :" but we
that << have had Jesus Christ evidently set forth as crucified be-
fore our eyes, to reconcile God to us;" we to whom it is revealed,
<bat ^^ the robe, of our salvation" is woven out of his bleeding-

]>3

54 BBRMON6 ON THB

boivds, in tke same proportion as our knovriedge of this myste*
rious mercy, our thankfulness should exceed his. If any do not
with the most ardent i^feetions acknowledge the mercy of for-
giveness so dearly purchased, it is an unhappy sign he has no
interest in it.

(3.) The circumstances of dispensing our pardon. I shall con-
sider two that make the divine mercy more glorious and worthy
of our thanhfidness.

That pardoning mercy was dispensed to us^ notwithstanding^
our continued rebellion against God. A prince is sometimes in-
duced to pardon a criminal, by the solicitations of his friends,
and by his prayers and tears ; but the divine goodness was the
sole mover for us, f|nd interposed between juatioe and our of*
finees. Instead of appeasing Ood by humble and moumfol sub-
mission, and ardent addnsses for merey, we repeated the pro*
vocations of his displeasare every day. How long did he with
unwearied patience '^ wait to be graeious ?^ If after ten thousand
denials of accepting bis merey, be ha4 fisraaken us, we had been
as miserable as we are sinfiuL But notwithstanding our being
inflexible to the innumerable calls of hip word, impenetrabte to
the p«re motion of his Spirit, and insensible of his excellent
goodness Ihat leads sinneia to repentance; though the love of
heaven or fear of helleouU not prevail with us to forsake our
sins : whe^ we were prepared 'for wralii, and averse and utterly
indisposed far the receiving his mercy, then Us grace, as free as
omnipotent, gave ui repentance unto life, and qualified us for
panlony and bcatowsd it upon na. The extenuation of our sine
is inconsistent with the ex&ltation of grace: but the move huai*^
ble we are in the deep sense d oar guik, the more thankfbl for
the diving demeoey. That God was pleased to '* erofm ua
wiah hmng-kindnesa and merey,'' when a killing ehai|;e ofin-
manerable oflencea was levelled agaioit us, O go^eas, truly
divine and infinite, and should aecordingfy aflect na with admi-
ralioQ!

^y. Pardoning mercy distingpskes betweefi ainneia ef equal
guilt, and ofiten aams those of gfcntev guilt when others die eter*
ni^ly ; tfiis comparative heightens God's love and our thMkM*
>)ass. How many are surprised and cut off in a eouise cttin?
how many die without repentance, and are under a notoriiftto
tiecesaity of periahing? yet we that were as bad or warseyiieitlMa

VOE6iy»tBS9 OV SINS. 55

meked and made pliable by bis gocMfaem, nor betteied by liis
jodgmeDtSy he spared^ and by his grace cleansed and dianged ns^
tha;t we mtghl partake of mercy. In thia dispensatkm the ques-
tioa of the apostle may be put in its fiiU force^ '^ who made thee
to (fiCer?'' Nothing within us, nothing without us, distin-
guished vs from those that perish ; there were the same poUoted
principles in our hearts, and the same rebdlkiDs sins in oar Krea:
only the mercy ctf God that has no moving cause bat itself, made
the difierence. Let the comparisra be contracted between na
and oar associates in sin, and as the son-beaafis concentred in a
bnmrng glass, it will more intene our thankfiil affections. How
many that were joined in the commisuon of social sins, of in-
temperance, vDcleanness, nnrighteooaness, and the Uke, are
dead, and witkant the reserve of pardoning mercy, and some
were reacoed from damnation, as doe to them as to the rest. At
the last day, when there shall be an everlasting separation be-
tween those at the right hand, and those at the left hand of the
Jodge of the world, we shall rniderstand the riches of grace that
distinguash between as and the partners of oar gaik : as by seeing
OS jostilied and received into glory, their sad exclusion will be
ag gr avate d to extwmity ; so by seeing them doomed to destmc-
tkm for ever, the savii^ grace ei God to us will be more gk)-
rions.

(4i) The consequents of pardon in the present life deserve our
most aActkmaSe tkankfrdness.

Far 6r8t, The pardon of sins gives us a regular title to all
temporal blessings^ and the tniest sweetness in their fruition.
God ia the universal and absohite pn^nrietary of all things in this
worM, being made by his creating power, and continued by his
preservative power. By our rebeHioos sins we were under a just
deprration of them. Now the pardon of sin takes off the deadly
farfiritttre^ and restates the use and benefit of temporal blessinga
to vs. Is is tme, God by kis general bounty affinrds supplies to
his enemies: ^^thesan rises with his cheerfiil light,, and the
rain fidla npon the just and uigust ;'' and wicked men have a civit
right to their possessions : bat they are not the gifts of his spe-
cial bve to them. The prodigal was first pardoned, and then
entertained vrith a feast. The love of God gives a cheerfiil tinc-
tnre to all his benefits. It is emphatically said, '^ God, even
Mr osBo God^ shall bless «s»'' As he is pleased to value and

p 4

56 • SERMONS ON THB

accept the meflnest service that is mixed with our affections to
him : a cup of cold water that oomei from the spring of love,
shall have its reward : so his love raises the price of every bles-
sing. The psalmist having set forth the riches, and prosperity,
and peace of a kingdom,* breaks forth, '^ happy is the people
that are in such a case/' But he presently revokes it, and as-
cends with a gradation of light and force ; ^^ yea, happy is tha4
people whose God is the Lord ;'' who are in a state of divine
favour. Temporal blessings, if they are not the gifts of God re«
Gonciled to us in the Redeemer, are snares that alienate the
hearts of men from God, and foment their lusts, and prepare
them for final destruction. The rich man had his good things
here ; and was tormented after his sensual fruitions. A rebelli-
ous sinner is spared for a time, and punished for ever. The king
of Sodom was rescued from captivity by Abraham, and reserved
for destruction by a shower of fire and brimstone.

And secondly. The pardon of our sins allays and mitigates all
afflictions in the present state. The conscience of guilt mixed
with afHiction, is like the poisoning a sword that makes it wound
more deadly. The spirit of a man may bear temporal evils ;
that is, by counsel and constancy may support himself under
them ; ^' but a wounded spif it who can bear ?" Conscience in
anguish by the feeling of God's virrath for our sins, and fear of
the extremity of it hereafter, is an intolerable evil. Let the
affliction be a light touch upon the outward man, yet when the
afflicted person considers, that it is sent from God as an enemy,
and it is the beginning of his virrath that is a consuming fire, be
16 dispirited and sinks under the weight of it. How can fi^il
man encounter with (tended omnipotence, sinful man conflict
immediately with the holy God ? The sense of guilt makes a
man a terror to himself, and consequently makes afflictions to be
more piercing and dolorous. Whereas when the soul is esta^
blbhed in the peace of God, it finds consolation in his pardoning
love, superior to all kinds and degrees of external evils that can
afflict us here. It is the happy privilege of the inhabitants of
Zion, the holy city, ^< they shall not say they are sick, for their
iniquities shall be forgiven.'' Isa. 33. ult. The divine Comforter
fortifies their faith in the promises of the blessed issue out of all
their afflictions : '< all things work together for the good of those
who love God.'' Oujr love to God is the veflectioil of his bve t#

FORGIVENESS OF 9tNS« 57

«s, that i» powerfol so to order all evib, that they shall harmo-
niously consphe to our eternal happiness. The impression of
Has in the spirtte of God's children, makes them patient and
submissive with resignation under all afflictions. It. is certain
the ftstening of the mind in contemplation of an cx^Uent ob-
ject, may caase so strohg a diversion, that bodily pains are much
mitigated. The martyrs, by the poweriul impression of the
glorious reward, seemed to be in an ecstacy, without feeling in
the midst of their cruel sufferings. The prophet Habakkuk
trramphantly declares, '^ although the fig-tree shall not blossom,
neither shall fruit be in the vines : the labour of the olive shall
fail, and the fields shall yield no nxeat : the flock shall be cut off
firom the fold, and there shaU be no herd in the stalls/' Though
all the supports and comforts of life fail, ^^ yet I i^lU rejoice in
the Lord, I mil joy in the God of my salvation." Joy is the
affection of prosperity ; but as the scalding drops of God's wrath
upon the conscience turn all the comforts of a man into torment,
so the cordial drops cf his love change afflictions into conso-
lations.

I will now show that die pardon of. our sins produces an ex-
cellent temper and disposition of soul to praise God. Love to
the benefiietor, and joy in the benefit, are the incentives ot thank-
fiilness. They tune the heart and tongue in the music of praise.
When they are raised to a flame, they have a kind of charm, of
npture and ecstatic force, and transport the soul above itself in
expressions of praioe. These holy dfections in the angels and
^ saints above are in their exaltation : and. the circle of their em-
ployment is, to acknowledge and admire, to reverence and tnag-
nify God, for his absolute excdlencies, and his relative benefits.
Love and. joy are r^^idated by their oligeets.and motives. Ex-
ceeding love and joy, when terminated on worldly things, are
exceeding felly: they are empty, and vanishing, a sudden blaze
that dies in a moment. But the pardon of our sins infinitely en-
dears God to us, and produces a substantial permanent joy. His
love, though our hearts be as hard as a rode, as cold and dead
as the grave, will melt us, and kindle a holy heat of aflection, a
kwe singular and supreme to God, according to the excellency of
the benefit. Love will ingeminate the praises of God : '^ thou
art my God, I will praise thee : tiiou art my God, I will exalt
thee/' Psal 118. Our joy in. the benefit will be according to

58 SSRlfONS ON THB

OUT extreme want of it, and the strength of oar desires to bbtaai
it. Without the pardon of our sins, *' it had been better for na
we had ne?er been bom }" or made in a lower rank ct creatures
incapable of damnation. According to the confiotion of the
greatness of our misery, our longings will be for deliverance :
^ the desire aeeompiisbed is a tree of life." The tree of life was
in the midst of paradise, th? centre of its pleasnres. Aeoording
to the degrees <^ our desires, such is the sweetness of fruition*
Now when the soul is overwhelmed with the fearAd apprehen-
sions of everlasting death, how ardent are the desires of pardon ?
hdw unsatisfied without it ? and what impresnons of joy are hit
from the sealing its pardon ? Solomon tells us, ** that good
news from a far country is like cooling water to one burnt up
with thirst." How much more refreshing is the testimony of the
blessed Comforter from heaven, to one fainting in the estuationa
of c<mscience, that his sins are pardoned ? David expresses hia
valuation and earnest longing for the fevour of God, and his joy-
ful sense of it : <' there be many that say, who will show us any
good ? Lord, lift up the light of thy countenance upon me : thoo
hast put gladness tn my heart, more than in the time that their
eom and wine increased :" Fsal. 5» an inward cordial joy, thai
fsff exceeds the counterfeit joy » the countenance, that ends in
heaviness. Now the thankful sense of a bene& is correspondent
to the joyful sense of it, and the joyful according to our languish-
ing longing aftev it. Ferrent prayer for the pardoning mcrey of
God, and a frozen acknowledgment of it, are utterly inconsist-
ent. There is no joy in die worM so sensSiIe ami aflheting, as
the joy of one saived from present death. A eondemned ma^
values and rejoites more i» receiving two |jiie» where his pardon
is contained, thatt in the eottveyance of • kingdenu Heaekiah^
when under Ae sentence of dnth in hia sidmess, how passionate
w^e hia addreosos finr recovery? How^ exuberant were his J9f
and thankfuhnss fbt hb rescue feam periahntg? ^ The living,
the living, he shaB praise Aee, as 1 dothiaday.'' Isa^Sa I9L
He resetvee to tfenew the ptwn of bis gracious preserver every
day^; ^ the Lord saved me } thnrefove wt will sing my songs to
the stringed instrnmenta aH Aeday»ef our life, m the hense ef
the Lord,"^ Yen 201 Had he so qasdk and warn a s^iseof dM
divinemercy that saved him from the grave, how much more
»dbnt shoiiM our aeknowtedgmenti be foir the saving us fron

FORGIVENB8S OF S1N^« 59

hell ? If Tv*e have the feeling of ein, aa we have of sickness^
and are as duly sensible how much the life of the soul, our ex-
cellent and immortal part, is to be preferred before the life of
the frail and perishing body, our joy and thankfulness would be
in the highest elevation, in remembering forgiving mercy. This
will be the aigument of the high and everlasting praise of God in
heaven.

I shall conclude with this advice. Let us not content ourselves
with verbal acknowledgments ot this real and glorious benefit :
let our thanksgiving be joined with thankadoing; then we shall
be accepted. Of this we have the most comforting assurance
from God himself; <^ he that offers praise glorifies me : and to
him that <Mdershis conversation aright, I vrill show the salvation
rf God/' Psal. 50. ult.

THB

SURE TRIAL

UPRIGHTNESS.

P8ALU XVIII. 23.

PREF ACE»

XT 18 the falesMd privilege obUuned by our SaMrimnr for his peo-
pfey that sincere though imperfect sanctiiicstioii is graciouBly ac-*
cepted of God the judge of all. Thts smcere holiness is strictly
and indispensably required '^ by die law of faith, in the hand of
the Mediator :" without it we cannot partake of the treasures
of mercy and of glory that are revealed in the gospel. It is there*
fore a matter that infinitely ooneems us, both in respect of our
present peace and future blessedness, to make a true discovery
of oar uprightness. And usually all the fears and inquiries about
our apiritual state issue in this, whether we are upright or not?
The aasurance of our uprightness, is a Ibuntain of reHef in aU
perplexing jealousies about the favour of Ood : for aotwkhstand*
ing our defects, ^^ he will spare us, as a fiither spares his son
that serves hnn/' -

This great question of our sincerity may be cleared by a due
obsennag our faeaits and ways : for oonsrfence is' an inseparable
faculty of the aonl, and even in Ae hitathen accused or excused^
as their actions were exorbitant or regular according to die in-
ternal law, aiwl consequently gave testnnonies of tteir widced-
nesa, or moral int^rity. The scripture indeed teUs us, '' the
heekt of man is deoritfhl above all diings, and desperately mdL-
ed> who can know it ?" But this primarily respeets the discern*
ing it by otlieiai; as die apostle saith, << who knbfWl the things
of • man, snfetbe spirit of a man iMA is hi him r There
may bedie afleotation of the name of religion, joined widi a
^Bsaflbctiott to the thing: there may be sdenm Birmatity without
tordini godliness ; an acting of p^y and personating devotion
bt wSm ends. Bui though the impure artist under a veil of hy-
pDcasymayl)e4Nm^ealedfix^m o^ers, yet he is not from die
eoQviedon of his o^vn mind.

I diall add Aiither, that many from ignorance or carelessness,
may presnne they fure fai a state of sahratkm, vi4Mn they are ^ in
the gall of bitterness^ and bond of iniquity." There are many

64 PREFACE.

carnal shifts made use of to palliate the evil condition of men's
souls, but their security proceeds from the neglect of due exa-
mining their hearts and lives,- It will be ^ Tiun excuse at the
last day, ^^ to plead, the serpent beguiled me : for it is not mere-
ly our deceivableness, but willingness to be deceived, that expo-
ses us to mistake our spiritual condition by the insinuations of
satan. As the wise philosopher observes, "* a man is the first
and principal flatterer of himself, apd therefore apt to be de-
ceived by other flatterers. But if we take ^^ the candle of .the
Lord," and impartially search ourselves, though the heart be
auch a dark labyrinth, that every secret turning cannot be dis-o
covered ; though all the deflections and errors of our ways can*
not be exactly known, yet we may understand the habitual
{rune of our hearts, and the course of our lives.

It is the end of the following sermons, to direet men in the
discussion of conscience, that they may not from an erring mind^
and corrupt heart, deceive th^nselves in a matter that so nearly
conce.ms them, and incur the double punishment in proportion
to their guilt, aa our Saviour foretelfi> '^ When the blind lead
the blind, both &tl into, the ditch.''

Many useful rules are laid down by divines, whereby true
grace may be diseemed from counterfeit : but' the plainest trial
and level to the perception of the lowest christian, is, whether
(here be a sincere respect to all God'« oomnumde, without the
seaerv^ion of any known sin, how pleasant soever, to the carnal
^>petites, or tiie exception against any known duty that is dis-
pleasing to them. If men would retire from the vanities and
business of the world into themselves^ and seavdi their spirits
with that seriousness that is due to so weighty b matter ; if widi
a resolution to know the state of their souh, if codacience were
inquisitive as under. God's eye, ihdi has a fidl 'proapeet into eve*
ry breast, they might have an inward testimony of tlieir since-
rity or deceitfulness. The apostle refers the decision of our
state wkh respect to -God, to the . testimony x)f the edigfatened
conseieri^e : ^^ if our hearts condemn us not,'' (of any habHoel
indulged: sin) .^' then we ha;ve peace rtowarda God. If our hoyta
condemn us, God is greater than oiir beifta, and knowa.aU
things." From the n^fect of trying Aeipselvea^ niany.Iive in a
cloud of dehisim, and from inwa^ darkness paaa to outer dark**
Q(»B for ever.

« Plwf. de adal.

THE

SURE TRl^JL

UPRIGHTNESS.

P«AJL. XYIII. 23.
** I WM ftlfto ttprlglit before htm : woA have kept myseir fmm miae Iniquity/

X HE title of this psalm declares the occasion of it : David
^^ spake uato the Lord the words of this song, in the day that
the Lord delivered him from the hand of all his enemies^ and
from the hand of Saul." . It is a clear evidence of his heavenly
mind, that after bis victories and triumphs^ when his tlnrcme was
established in peaoe^ he recoimts the signal acts of divine pro*
vidence with holy ecstacies of praise and thankfulness^ and leaves
an everlasting memorial of God's excellent goodness to him.
Carnal pecsonsin extremitiesj may be ardent in requests for de-
liverance) but when it is obtained^ they retain but a cold remem-
brance of God's preserving mercy; nay^ they often pervert his
benefits : the afSuence^ and ease^ and security of their ccwdition^
occasions the ungrateful foigetfiilness of their benefiactor. Self-
love kindles desires for what we want^ the love of God inspires a
holy heat in praises for what we enjoy.
In the psalmj the inspired composer displays the divine per^-

VOL. II. 2

66 THB 8UaB TRIAL

fections in lofty figures of speech, suitable to sacred poesy, .and
in a relatiTe endearing way as manifested in his preservation. He
attributes such titles to Gdd, as are significant of the benefits he
received : sometimes God discovers the crafty and cruel designs
that are formed against his people, his eye saves them, and he
is styled their ^' light :'' sometimes he breaks the strength of their
enemies, his hand and power saves them, he is styled their ^< de-
fence/' Here the psalmist, with exuberiqit affections, multiplies
the divine titles, '* the Liord is my rock, and my fortress, and my
deliverer ; my shield, and my high tower, and my refuge, and
my salvation 2" a rock is a natural, a tower an artificial defence ;
both are used to express the safe protection he found in God.
He then sets fcMth the extremity of his danger, to add a lustre
to the name of his preserver : ** the waves of death compassed
me ; the floods of ungodly men made me afraid : his ruin was
imminent, and seemed to be inevitable : but in that distress,
his fervent prayer, ^^ his crying to God" pierced the heavens,
God heard '* his voice out at his temple," and qpeedily in the
best season came for his deHveranee. . ^ He was aeen upon the
wings of the wind ; he rode upon a cherub," (those swifiier spi-
rits) ^^ and did fly." He dsiscribes the terrors of his coming
agiunst his enemies : ^^ the Lord thundered firom the heavens ;
he sent down his arrows, and scattered them : his lightnuig dis-
comfited them." The acts of justice reversed, have the ensign of
mercy on them : the drowning of the Egyptians in the red sea,
was the preservii^ of the Israelites. Briefly, he ascribes his de-
liveranoe to the favour of God as the sole mover, and the power
of God as the mAe worker of it. ^^ He delivered me, because he
delighted in me." His free and compassionate love was prima-
rily active, and drew forth his pow^ in its most noble exercise
for the salvation of David. Such an ingenuous andgrateAil sense
the psalmist had of the divine mercy : this gave the sweetest re-
lish of his deliverance ; this was his true triumph after the final
conquest of his enemies. Indeed Ms eneimes were niyust and
cruel, and God vindicated the justice of his cause agidnst them :
therefore he saith, '' the Lord rewarded me aceordii^ to my
righteousness ; according to the cleanness of my hands hath he
recompensed me." He declares the holiness of his conversation :
* ? I. have kept the ways of the Lord, and have not wickedly de-

{Murted from my God." And as an eminent instance of this, he
aaith, in the words of the text, ^^ I was upright also before him :
and kept myself from mine iniqoity.?'

In the text there b a solemn dk^claration of David's upright-
ness^ by his attesting God the searcher and judge of the heart ;
^ I was upright before him :'' and by an infallible proof of it,
^ I kept myself from mine iniquity/'

There is one difficulty to be removed before I come to dis-
course upon the proposition, and that is, how this profession of
uprightness is reconcileable with David's actions in the matter of
Uriah? Whether we consider the quality of his sins, the crimson
guilt, and killing circumstances Ibat attended them ; especially
the deliberate and cruel contrivance of Uriel's death : or whe-
ther we consider the feariul mterval between his sin and repent-
ance : for Uke some fair rivers that in their current suddenly
nnk under ground, and are lost in their secret passage, till at a
great distance they rise and iaw again : thus it was with David,
he that was so conspicuous in holiness <yf life, sunk into a gulf
of sensuality and cruelty, and for a long time was unrelenting
and unreformed, till by a special message from God by the pro-
phet Nathan, he was renewed to repentance, and restored to
the forfeited fovomr of God.

To this objection some learned interpreters answer, that the
declaration of his innocence and integrity, must be understood
with a tacit exception according to the testimony of scripture
concerning him, ^ that he did that which was right in the eyes
of the Lord, and turned not aside from any thing that he com-
manded him an the days of his life, save only in the matter of
Uriah." That sin, though a dreadfol provocation, yet did not
blast the uprightness of the rest of his life, and make it unaccep-
table to God. 2. This affirmation of David may refer to his af-
fficted state, when his conscience was tender and vigilant, and
his paarions so anbdned, that though Saul, his most unrighteous
and implacdble adversary, was at his mercy, and he couM as
easily have cut off his head, as the lap of his garment ; though
he was provoked to take his frill revenge on him, and put an end
to his own fears, yet he rejected the motion with abhorrence ;
^ God foibid I should lift up my hand against the Lord's anoint-
ed :" he spared Saul, and would not by such an irregular act ob-
tain the kingdom^ though elected to it by God himself. By this

E 2

69 TBB SXmM TEIAL

we may take an eatimate of hia 'mUgtity, which God rewarded
at last.

The proposition that I shaD diaeourae of is this^ that the pre-
serving a man's self from his iniquity, is an undeceiving evidence
of uprightness.

In the managing the doctrine, three things are to be consider-
ed and unfolded.

L What sin fnay be denominated a num's own.

II. What the preserving one8$elf from that sin implies*

III. How this is an undeceivii^ evidence of uprightness.
I. What sin may be denominated a man's own.

In general, every sin that a man commits may be styled his
own, as it is the issue of his corrupt nature,* and the offspring of
his depraved will. St. James expresses it, '' every man is tempt-
ed,'' (that is, effectually) " when he is drawn away of his own.
lust.'' The devil may solicit and excite, but without the con-
sent of the will he can never fasten guilt upon us. Every actual
sin is in some degree voluntary : but some sins, in an eminent
propriety and peculiar manner, may be called our own ; such as
there is a strong tendency to commit, either from the natural in-
clination, or custom, that is an accessary nature, or from special
i*espects that engage the will and affections. As in the natural
body composed of various members, some are more dear and use-
ful, as the right eye, and the right hand : so <' in the body of
the sins of the flesh," as the corrupt nature is styled by the
apostle, from the variety and union of the vicious affections, there
are some particular lusts, either for pleasure or profit, are as
*^ the right eye, or right hand," in our Saviour's language, so
dear to men, that they jrill lose eternal life rather than be, sepa-
rated from them.

These reigning sins, that have a complete dominign in the un-
regenerate, are of different kinds in several persons. . I will pro-
ceed in the discovery of them. 1. By a direct %ht, from their
causes. 2. By a reflex light, from their effects.. The causes of.
special sins are either natural or moral : the natural are tlie dif-
ferent temperaments of men's bodies, and the connexion of the
passions, 'that so strongly draw the will, that we may as certain-
ly understand what vicious actions are naturally consequent, as
astronomers foretel the eclipses of the lights of heaven.

1. I will begin with the consideration of the different tempe-

or oPBMtnrN8Bs« 69

nonents of men's bodies^ which are the secret springs of tKeir in«>
elinations and aversions. It is requisite to premise, that origi-
nal sin, the poison distiUedthroi^ all the fiacalties of man by
prqragation, is an universal supreme evil: * It is a seminary of
ail corrupt desires, from whence the issues of actual sins are de-
rived : and that some are less inclined to notorious sins than
others, is not from naked nature^ but from the singular distin-
guishing mercy of God.

This depravation, so general and deploraMe, was observed by
the wiser heathens, who were ignorant of the cause of it, the re-
bellious sin of Adam, the common father and representative of
mankind. Thb corruption of nature doth not extenuate, but
aggravate our guilt : as Umt psalmist with deep sorrow acknow-
ledge^ his native inherent pollution ; " In sin was I conceived,
and in iuicpiity brought forth.'' I know many bold inquiring
wits have presumed to examine the decrees of God concerning
the lapsed state of mankind : but it is much safer f to admire
the divine providence, thantoai^e; to believe the revelation,
than to dispute i^ainst it.

But although the % corrupt nature virtually includes all sin,
yet there is not dn equal propenffty to all in every person : as in
waste neglected grounds, some weeds are ranker and rifer than
others, from the quality of the soil ; so some kinds of sin are
more predominant and evident in the lives of man, according to
their peculiar dispositions.

For the unfoWng this, we are to consider, that the soid of
man in its state of union, has a continual dependence upon the
body, both in its intellectual and -moral operations. Consider
it as a spirit, and in its separate state, it is capable of acting as
freely and independently as those pure intelligencies that are dis-
tant from alliance with gross matter : but consider the spirit as
a soul consociated with a body of flesh, there is a strange cir-
clmg influence between the soul and the body: the dispositions

* Tfaympftfa ff-dtdwy. Phtt.

-f- Quaeris (n rationenii ego cTpavesro altitudinem. Tu ratioclnare, Dgo
aitror. jiug, Serein, 7. de verb. Apost.

t SfuUus oiDota vitia habct, sed Don in omnia natura pronns est: omnia
in omnibns sant, sed dod omnia in singfVH extant. Omnia ioomoibns Insaoti
•cd io quibmdam tingala emiaeot. Stnec. de benef. L« 4»

E 3

70 arKB sumB nuAi*

of the body soilably incUne the soul, and the indinatioiu of the
aoul affect the body. In the intellectfial operatioiis aa the ani-
mal iipirita are qualified, aome are of subtile and quick wita^
others of stayed and solid minds ; some are fit far contemplation,
others for action* And in moral actions the soul works by the
actrre power of the sensitive fiumltiea, and the actions resemble
the instniments. The complexion of our minds as well as man-
ners is usually suitable to our natural temperature. I will more
distinctly unfold this. In the human body there is the united
figure of the world, the heavy earth, the liquid wat^r, the Mb-
cite air, and active fire enter into its composition : from the mix-!
ture of these ingredients results the temperature of the bodies ;
and as the qualities proper to them are predominant, men are
denominated sanguine or mdancholy, choleric or phlegmatic :
such as the constitution is, such are the inclinations, and such are
the actions that flow from them. It is observable, that brute
creatures are either fierce or tame, bold (Mr fearfiil, stupid or do-
cile, aa their blood b hotter or colder, of a finer or thicker con-
texture. And in children there is an early disclosure of contrary
dbpositions according to their temperaments : thus some are soft
and ductile, others stiff and stubborn ; some are of a sweet plia-
ble temper, drawn by counsel and the cords of love ; others of a
baser cast, will not be led by reason and kindness, but must be
conatirained by fear ; some are of an ingenuous disposition, blush-
ing at any thing that is indecent and disparaging ; others defy all
modesty, and will not change eountenance though surprised in a
foul action. As die indini^on in animals to actions proper to
their kind, is discovered by their offers before they are fit for ac-
tion : birds will attempt to fly before their wings are farmed 5 so
in children, inclinations to particular vices appear according to
their different constitutions, hefoie their sensitive foculties are
capable of complete acts.

More particularly, those persons in whose complexion blood is
predominant, are usually light and vain, sensual and riotous, in-
solent and aspiring, bold and presumptuous: those in whom
phlegm is the principal ingredient, are idle and slowj cold and
careless in things of moment ; the most ardent exhortations are
lost upon them, as bags of wool deaden the force of bullets, in
yielding without resistance. Those who are timorous and deeply
tinctured with melancholy, are suspicious, sour, and inexorable*

OF OT&IOBTNBBS* 71

The daik shadows of their nuodi are believed as visible testimo-
nies of dangers ; and their silent suspicioDS as real proofe. They
are jeahma of ell persons and things : if in conversation th^e be
speech of the virtues they are eooscious to want, or the vices they
are secretly goilty o^ they imagine it is directed to their r^
proach* They are intractable, and often revenge&l ) for mekn-
eholy is a vieioiis humour that retains the impressions of the pas-'
sions. Those who are choleric by nature^ are heady, various,
violent, and create perpetual trouble to themselves and others.
Sneh a soal and sadi a body united, are like two malefactors
fiutened wkh one chain. In short, according to the elemental
erasis of our bodies, objector affect our senses^ and the ftuacy^ with
sIm lower appetite, are the ceoitre of the senses, and there is so
near an activity and reference between the passions and the rea^-
sdoable fecultiai, that die understaiKling and will receive impres-
sions according, as the passions are excited and moved*

It is observable, that the corrupt nature in the languge of
scripture, is usually called flesh, not only as it is transmitted by
eavnal piopagataon, but as it is drawn forth by carnal objects, and
exerdsed by the carnal faculties. And as the same constituticHi
is he^htened m some, and in a remisser degree, in others, so tha
lusts proper to it are more or less exoibitant ; as the same sort
of vines produce a stronger or weaker grape^ aoeording to the
quality of the air and soil wherein they are ptanted. That vici*
ous indinations spring from the diflerent temperament of men's
bodies, there is a pregnant proof in the visible diversity of lusts
that are peculiar in degrees of eminenee in soofte families, some
countries, and several ages of men's Uves. We often see heredi-
tary viees tiansmitled by descent : some femilies sre voluptuous,
others vindietlv^; some sordid and eovetous, oth^s profuse;
same ambitious^ odmrs setvile, resembling their parents, from
whcmi the secret seeds of those dispositions are ingenerate m
their temper* So in 4Merrat climates, acooiding to the impres-
sion made on the natives by the air and diet, they are distin-
guished by their *^ proper vices (tet so generally found in other
nations) as by their countenances : some are formal and supersti-
tions, others wild and barbarous; some are crafty and treache*-

* Soot tain civitatam quam slnguloram bominaiD moree: fcoiei alias ira*
cuDda, alin aculaces qandam timidaB qutedaiii in vioum & veoerem prooi-
•res. Lhf. i»s«.1.46.

B 4

72 THX SCniB TEIAL

nius. Others are wanton uid luxurious* As some diseases rcsgii
in some countries, that are less frequent, and not so fatal in
other places. The apostle tells us of the Credans, that '^they
are always liars, evil beasts, and slow bellies ;" their habitual vi*
e^ fastened this universal character upon them.

And aeccM'ding to the alteration made in the bodies of men in
the several ages of life, their vicious affections run in several
channels : the spring is the same, corrupt nature ; and the issue
will be the same, the lake of fire ; but the course is different.
St. John distinguishes the corrupt inclinations that are predomi-
nant in the world, under three titles, '^ The lusts of the flesh,
and the lusts of the eyes, and pride of life :" 1 John 2. these
lusts have their proper seasons^ and sueoessively take the throne
in men's hearts.

' In youth, the lusts that in propriety are called the * '^ Lusts
of the flesh,*' imperiously reign. Youth is a kind of natural
drunkenness, the blood runs races, and with a heat and rapture
hurries many into sensual excess and riots. Youth is highly pre-
sumptuous, easily deceived, and f refractory to reason : the su-
perior feculties, the understanding and will, are basely servile to
the carnd appetites. The wise preacher intimates this in hie
bitter irony ; ^^ Rejoice, O young man in thy youth, and let thy
heart cheer thee in the days of thy youth, and walk in the ways
of thy heart, and in the sight of thine eyes ; but know, for all
these things God will Imng thee to judgment." Eccies. 11 •
Vain mirth, and loose desires, are usually indulged in the spring
of our age : therefore the apostle emphatically warns Timodiy,
though a mortified young man, '^ Flee youthful lusts.''

In the matuier age, the sensual passions are cooler, less vigo-
KNM and active, and youthful lusts are changed for other lusts
that are not so scandalous, and leave not such a visible stain, b«t
are as destructive to the soul. It is very observable in human
nature, that as the affections in their sensiUe operations dea^,
the understanding improves and recovers its ruling power : it ia
visible in many instances, that men in their staid age despisa

* IstB TolnptAtfs tlaae gusfos & tactns solae sunt hominibns communet
cvBi bestHs, & ideo in pecudum namero babel ur, quisqvis est bii ferintt to*
laptatibQs pras? ioctut. , Jug, QtL

"^ Cwrcnii in ▼iiiam fleet I, monitor ibw atper.

OF CrP&lGIlTKMSk 73

those tlungs thtt had a ranshing force upon them in their unset-
tled youth. * But when the mind is tainted with a iaise esteem
of present things, (as it is in aH those who are in a stifte of poi-
luted nature) it leads the will and affections to pursue riches and
dignities. Carnal wisdom is distinguished by St. James into
three kinds; it is '^earthly, sensual, devilish/' with respect to
the tempting objects in the world, riches, pleasures, honours.
The sensual wisdom is in contriving and appointing the means
that may accomplish the desires of the flesh. After the flesh is
satisfied, the earthly wisdom designs eartlily things, and uses such
means as are fit to obtain them : to ascend in power and com»*
mand, or to raise (estates, with wretched neglect of the kingdom
of ^heaven and its righteousness, that should be sought in the first
place, and with the most ardent affections and endearoars. In
conjunetion with this, the devilish wisdom is practised'; for pride
and ambition are satan's origind sin^ as envy and slander are his
actsal sins. He is oontinually vexed at the recovery of fallen
man, and is his constant accuser. And whilst men are eagerly
contending for the world, they are excited from interest and en-
vy, to blast and defeat their concurrents that would be superior
or equal to them. This worldly wisdom, though a mwe solemn
felly, yet is as wofid and pernicious as the sensual wisdom ;
for God is injuriously robbed of his right, our highest esteem and
affections; and men deceived with the poor pageant of the
worlds neglect their last and blessed end, and justly perish for
ever.

Old age has its peculiar vices. It is true^ it mortifies the af-
fections to some vanities. Vespasian the Roman emperor was
so tired with the pomp of his triumph, that in the triumphant
way, he often reproached himself, that being an old man he was
engaged inr such an empty and tedious show.' And Charles the
fifth, in his dedimng age, preferred the shade of a doister befove
the splendour of the empire. But it is attended with other vi-
cious indkiataons. CMd men are usually querulous, impatient;,
diseonteated, suspicious, vainly fearfiil of ccmtempt or want: and
fiom thence, or some other secret cause, are covetous and sordid

* ConTersis stodiis etas animsiqi Tirilit. Qwerlt opes, & amicitias, in*
•ervil hosori. .,.*-*-•

74 THB sums TEIAL

in sparing agaioBt all the rules of reason and vdigiiia. * Cov«t<
ousness is sl^ by die apostle, <« The root of all evil ;" and as
the root in winter retains the sap, when the branehes have lost
their leaves and verdure, so in old age, the winter of life ; cove-
tonsness fveserves its vigour when other vices are fallen <dL
Usually the nearer men approach to the earth, they are mora
enrthly*roinded, and which is strange to amasement, at the sun-
set of life, are providing ibr a long day. Briefly, every age has
its special vices suitable to the constitution of men's bodies in
them, and we must aceordingly make our inquiry to discover our
own sin.

The connexion of the passions duly observed, will disoover the
predominant hist. The passkxns are the motions of the sensitivo
appetite, whereby the soul approaches to an object that is repre-
sented under the pleasant cdoun of good, or flies from an appre*
hended evil. They are called passions, beeause in those mo*
tions there is a flowing or ebbing of the spirits and humours,
irom whence asensible change. is caused in the body, and the scwi
is in unquiet agitations. It is very difficult to know their origi'*^
nal, though the sensible operattons are very evident : consider the
soul as a q>irit, it is exempt irom them ; the spirit, as a soul, is
liable to them. Whether they are derived irom the sonl to the
body, or from the body to the soul, is hard to determine. They
are of excellent use, when subordinate to the direction of the re-
newed mind, and the empire of the sanctified will ; vriien in rise,
degrees, add continuance, they are ordered by the rule of true
judgment. What the winda are in. nature, they are in man : if
the air be always calm without agitation, it becomes unhealth-
fttl, and uhusefol for maintaining commerce between the distant
parts of the world i f moderate winds purify the air, and serve for
navigation. And thus our yohble passions are of bxoellent use,
and when sanctified, transport the soul to the divine worlds to
obtafai felicity above. Bat when they are exorbitant and tem-
pestuous, they cause feaifiil disorders in men, and are the causes
of all the sins and miseries in the world. From hence it is that
sin in the scripture is usually expressed by lu^t) ^* The lusts df
the flesh are manifest : those u4io are Christ's, have crucified

* la frigidit temiaibvs TehemeiiUiif iiardetcit.
f Ad altcriom noiceDda*

or 17PRIGHTNSS8. 75

the flesh, with the aiSsctions and lusts thereof/' Gal. 5«
'< Every man that ia tempted, is tempted of his own lost." Jam,
!• The reason is, because the corrupt desires of the soul, when
inflamed, are the springs of its actings, and strongly engage the
mind and will, and all the actiye powers, to procure their salaa-
fiiction.

Now^in being the oUiqvity of the desiring faculty, we may
discover what is the predominant sin, by considering what affeo*
tidn is most ardent and rident, and consequently most depraved
and disordered : and this we may, by observing the connexion
between them ? for they generate one another. As the diaeaset
of the body, though the disorder of nature, yet have certain eau*
aes, and a regular course in their accession, inflammation, and
revolution : as in the changes of an ague, a shivering cold is at-
tended with a fiery heat, and that with an overflowing sweat ; in
like manner the irregular passions are productive of one another.
Love ia the radical aiFection, and when it leads to a desiied ob-
ject, has always hatred in the rear, if disappomted and crossed in
its desires: so joy in the firuition of a dear object, is attended
with grief, that lies in ambush, and immediately seizes upon the
floul when the object is withdraiwn* And as in the vibrations of
a pendukun, the motion is always as strong in proportion one
way, as it was the odier : so according to the excess cf love, will
be the excess of grief. Of this we have an eminent instance in
David, whose sonrow for the death of his rebellious son was as
immoderate, as his love the cause of it.

2. I shall now consider the moral causes of hi^itual sins, the
various eircumstaacea of our lives, that are influential to give a
custom to nature, and viciousness to custom. As the sea has
roeics and sands, gulphs and currents, tempests and calms, so the
present life has symbolicaUy in its different states, that endanger
us in our pasaage tp the next world. The different conditions of
life J will consider uud^ four heads.

1. The several callings wherein men are engaged.

2. The oppoftte states of prosperity or adversity that are at-
tended with suitable temptations.

3. The society with whom we are conversant.

4. The quality of the times wherein we live.

1. Let us search for the predominant sin in the callings

76 THE SVtLB TRIAL

wheriein vre are engaged ; for according to their quality, tempta*
tions surround us, , and are likely to surprise us. The spider
spins his web, where flies usually pass to entangle and destroy
them: so the subtile tempter lays his snares in our callings
wherein we are conversant. John the Baptist therefore, when
the publicans addressed to him for instruction, << Master, what
shall we do? said to them, exact no more than what is appoint-
ed you : anfd to the soldiers he said, do violence to no man, nei-
ther accuse any falsely ; and be content with your wages :" he
warns them against rapine, and force, and injurious accusing
others, of which sins publicans and soldiers were usually guilty.
I will, to be the more instructive, particularly consider some call-
ings, and the sins that evidently attend them.

The sacred calling of ministers does not secure them from
temptations ; but such is the corruption of their hearts, and of
the world, that it exposes them to dangerous temptations. ' The
devil scales us on the temple-side, and ofiten gets possession of
our hearts. Ministers are often guilty of a spiritless formality ia
the managing holy things. In the composing of sermons, the
mind is exercised about the matter, order, and expressions, with-
out holy affections suitable to divine truths : partly, because from
custom the most solemn and concerning things pass through the
soul without serious. r^;ard and application ; and partly, because
the ministerial office obliging us to furnish ourselves with the
knowledge of the admirable mysteries of godliness for the in-
struction of others, we are apt to make that the only end of our
'studies ; like vintners that buy great quantities ot wine for sale^
and not for their own use. There is not in many ministers a spark
of that heavenly fire which the reflective meditation on spiritual
and eternal truths inspires into the soul, which our Saviour came
to kindle. Their knowledge is not lively and operative, but like a
winter's sun that shines without vital heat. If they are enriched
with rare talents, they are apt to profieme that holy ordinance ctf
preaching, by secret aims and desires of vain-glory : the tempta-
tion is more dangerous, because esteem and praise for intellec-
tual excellencies that are peculiar to man, and wherein the emi-
nence of his nature consists, are very pleasing, even to those who
are of an unspotted conversation^ and free from carnal pollu-
tions.

OF UPRIGHTNESS. 77

Chr]f8ostoin confesses of himself^ * diat when he preached to
a thin auditory, his words died on his lips,, and his spirit was
quenched ; but when he was encompassed with a numerous full
assembly, his spirit was inflamed, and he breathed fire* The at-
tention and applause of the hearers, the regarding one anothei
with wonder, as if never man s^ake better, the reigning over the
spirits of men by powerful oratory, are apt to kupire vain-glori-
OMS conceits into the preachers. And many carried along by the
current of their injudicious auditors, are curious to bespangle
their discourses with light ornaments, to please the ear, and aie
not studious to preach Christ and him crucified, in a style dis-
tant from all shadow of vanity, to sa^e the soul.

Another temptation attending that holy calling is, from hu-
man passions, which ministers often bring up into the pulpit
with them, and with a counterfeit zeal vent their animosities
against those of whom they are jealous, as diminishing their se-
cular interests. God under the law severely forbids the offering
up sacrifices by conunon fire, but only by celestial, that was pre-
served day and night upon the altar by the priests ^ it is symbo-
lical, that the repreheasion of sinners by the servants oi God^
should not be expressed with heat of anger against their persons^
but with holy zeal ; that love to their soub should be the pure
motive of the severest rebukes*

Lastly* The great danger is, lest ministers have a respect more
to the temporal reward of their o£Boe, than the divine end of it*
Therefore St. Peter with that solemnity ei\joins evangelical pas-
tors, " to feed the flock of God, taking the oversight thereof, not
by constraint, but willingly; not for filthy lucre, but of a ready
mind : neither to act as lords over God's heritage, but to be en-
samples to the flock.'' 1 Pet* 5* 2, 3* It is true, the labourer
is worthy of his reward ; and '^ if we sow spiritual things, is it a
great matter (as the apostle saith) if we reap your carnal
things?" I Cor. 9. 11* But thoigh it is natural and regular
to eat to live;, yet to live to eat is prod^ously brutish ; so it is a
most guilty vile intention to use the sacred ministry for obtaining
secular things. This will corrupt the heart, and hinder the dis-
charging the office with sincerity and constancy : for the end is

* Habet enim mnUitado vim qaandam talem, nt qnemadinodom tiblcen
tioe tibiii caMie, orator line ■ttitUadine audieate eloqneai cue aon jpoiilt.
Cieer^

78 TBS SIXBLB TRIAL

tbe rale and measure of the meam^ and a worldly mhiitter will
frame his aermons, and order his affairs to obtain the world. If
it be for his secukr interest, he will appear as an apostle, fiill of
zeal against errors and nns : but if the preaching the doctrines
of truth and holiness be prejudicial to his worldly designs, he
will neglect his duty to preserve the minds of men untainted frcMn
destructive errors, he will mollify the threatenings of scripture,
rebate their edge, and thereby harden the hearts of presumptu-
ous sinners. As it b obsermi * of the vines, if they are sup-
ported upon crooked stakes^ they will grow so ; so carnal preach-
ers will conform themselves according to the humours of those
upon whom they servilely depend.

In courts of judicature, the temptations are intimated in the
wise advice of Jethro to Moses, ^ that he should choose taen
fearing God, and hating oovetouaness." Wi^ut the overruling
fear of God, judges will not do their duty evenly and ooun^e-
ously : human respects wiU tempt them to bend the rule to the
obliquity of their minds and desires. When they are influenced
by the fear or favour of inen, they will part with justice, and
conscience, and true honoor, and their soufa. And bow often
does the weight of gold turn the scales in juclgment, and pre-
ponderate the reason of the canse with those who are most so*
lemnly obliged to universal rectitude in the dischaige of theit
ofice ? Judges should so impartially, and with that noble reso-
lution perform their duty, as to discourage all attempts to per-
vert them. Zeuxes having painted a boy canrying.some grapes,
so coloured according to nature, that the birds pecked at them :
t an observer said, the birds discredited the picture; for if the
boy had been drawn witiii equal fife, they had not been so bold
%o fly at the grapes ; a sign they fancied the grapes true, and the
hoy painted. Thus whoever tempts those who sit in judicature
to unwotthy things, disgraces their dignity, and constnicthrely
declares that he esteems them to have an appearance ot virtue
without siteere aeal for it. And how many who are pleaders^
by fallacious colours commend a bad cause, and discredit a good^

« Pra?itat ttastatiiiDiBam ad limiUtndiDeai lui yttem cooflgarat. Cotw
met. I. 4^

1> Atps male exisUmare dc tabula, bm advalatoras tl pver ttmllto etiet
PUm. lib. 35.

OP UPRI6fiTNS88. 79

and thereby expose themselves to that terrible denunciation,
^ woe be to them that call good evil, and evil good." A dege-
nenms mind, and mereenary tongue, vrill plead any cause to ob-
tain the ends of avarice and ambition : as if, according to virhat
an Italian lawyer said of himself, they were the advocates of their
clients, and not of justice.

In short, every calling has its temptations: in the various
ways of commerce, there are deoeitfiil arts which an upright
man observes and abh<N«. Some callings expose to more temp-
tations than others ; so that without ciroumspeetion and care,
men are undone in the way of their cdlings* Some engage per-
sons in such a throng of busine», diat from one rising of the
sun to another, tbey never seriously remember God or their soul.
It is therefore a point of great wisdom in the choice of a calling,
with a free judgment to consider what is feast Sable to tempta-
tions, and affords more freedom of serving God, and legar^ng
our spiritual state ; for the bocfy is not the entire man, and the
present life is not his tmfy duration. The aposde directs chris-
tians to choose such a state of Kfe, that they may have the ad«
vantage of <^ attending upon the Levd without ^fistitiotion/' 2
Cor. 7. as.

I. shall add, that the several relations wherein we stand, as
husbands, parents, masters, and wives, children, servants, have
peculiar temptations; and many whose gen^vd conversation
aeeros fiur and bkunefess, are not observant of their relative du-
ties. A husband may be hamh and unkind, a parent Ibnd and
viciousfy mdii^nt, (it was Eli's sin that brought nAk upon his
family) a 'master may be severe and rigoraos. Superiors who are
to instruct, and gtwem franilies by holy counsels and examples,
often neglect their duty ; and by their eril carriage, set a copy
which tiieir chikbeu and servants transcribe, and derive a wofiil
guilt upon themselves from their multiplied sins. And how often
are thos^ in lower reladpna careless of their proper duties : wives
disrespectful, and not observant of their husbands, children dis^
obedient, servants unfrwtbful ? If consei«iee be enlightened and
tender, it will regard the whofer compass of our duty, it will see
and feel our sinfril neglects in any land, and make us careful ac^
cording to the extent of its obligation.

2. The opposite states of prosperity and adversity, have suit-
able temptations adherent to them.

60 THfi S0RB TRUL

Prosperit/ is beset with the thickest and most dangerous temp*
tations. In. a garden the tempter lay in ambush, and made use
of the fruit '^ that was pleasant to the taste, and pleasant to the
eye, and desirable for knowledge ;" and by those allurements
corrupted and ruined our first parents, to the loss of their inno-
cence and felicity. Although prosperity be a blessing in itself,
yet it is often more destructive than adversity, by the inseparable
and engaging snares that surround the persons that enjoy it :
pride, luxury, security, impiety, grow and flourish in prosperity.
Affliction calls home the wandering spirit, makes us reflect with
solemnity upon ourselves, excites us to arm our minds with re-
ligious resolutions against the world ; whereas prosperity relaxes
and dissolves the spirit, and foments the lusts of the flesh.
Those who live in the courts of princes, where the height of ho-
nour, and the centre of pleasure are, where ambition, hypocrisy,
avarice, and sensuality rdgn, are encircled with dangerous in-
chautments, -and usually are charmed and corrupted by them.
The court life is splendid to. the eye, but very perilous ; like a
ship that is finely carved and painted, but so leaky, that without
ccmtinual pumping it cannot be kept above water ; so without
the strictest guard over their hearts and senses, the prosperous
cannot escape the '^ shipwreck of a good conscience, and &11 into
many foolish lusts that drown men in perdition.'' Yet this state
of life many aspire to as the most happy. When Lot separated
from Abraham, he chose the ^^ pleasant fruitful country that was
like the garden of the Lord.'' Gen. 13. Sad choice ! the. land
was the best, but the inhabitants the worst : within a short time
the cry of their sins reached as high as the throne of God, and
brought down showers of fire and brimstone, that turned that
natural' paradise into a hell.

Riches have a train of temptations, and poverty is not exempt
from them. It was the wise prayer of Agur, *^ give me neither,
poverty nor riches, lest I be fiiU and deny thee, and say, who is
the Lord ? Or lest I be poor and steal, and take the name of
my God in vain." Piov. 30. 8, 9. A full estete entirely possesses
the heart, and excludes the eternal worid from the thoughts and
affections : it is therefore wise advice, " if riches increase, set not
your heart upon them," intimating they are a snare to the most
in the corrupt state. They oiien induce in men's minds an un-
grateful oblivion of their divine Benefactor, as it is charged upon

OF UPHIGHTKSaS^ 81

lanel) ^^ thdir hearts were exalted, therefore they have foigotten
me/' They incline men to presume upon aelf-^sufficiency, and
to rob God of the homage that is due ham bis creatures, an
humble thankful dependance upon his pnmdence every day.
The psalmist saith^ ^^ they trust in the wealth, and boast them-
selves in the multitude of their riches%'' They are engaging
snares to renounce religion, whenever the sincere, and open pro-
fesssion of it, exposes our estates to hazard. .Briefly, aa . the
Israelites made. an Egyptian idol of their f^gyptiaa jewels; so
worldly things are abus^ for worldly lusts. The most who en*?
joy proeperitiy, perish by the abuse of it : it is a rare effect of-
divine grace to .preserve the heart and conversatioii pure in such^
a contagious air, whai a thousand fall at thy side^ and ten thou-,
sand at thy right hand. And the contrary state of poverty and
affliction in imy kind, if jshairp^ has ita peculiar temptations; dis-
content, and the use of unlawful mesina to obtaia %vbat tlwy want
and desire, is the sin of the poor. The afflicted are ready to
&int under, the weight 9!. sanow : the loss of one cdmfort blasts
all the content of their iives. .There is a perpetual dmiumption
of their thoughts and time in revaolving the afflicting circum-
st8|i^ of their oonditioo> and they are qpt to think as if Ood
weie .regardless or very severe to them. Fearful dejpth ! they
v?re.^hedly neglect the means that might alleiriate. their sorrows,
and refuse to be. comforted^, aa if they were persons, consecrated
to calamity ; thus Ufe is lingered oat in continual langui^ungs, or
^ded.wi^h deadly grief.

If the. affliction be singular and. e3Gtraordiiiaqr,80i;ow often
increases to such dismal degrees, .that most wolul effects proceed
from that passion* The aiigaish of spirit either breaks out i»
unkindly and unholy expitasions, or ifiwardty festers with re-
piniag> vexatious thoughts at their condition. Stubborn spiriu
are im^^atient of the evUs Xhey suffer, and insensible and under-
valuing of the hleswigs they possess. They neither look upward
to tiie hand of God that disposes all evils, nor kiward to their
^ns> . the most righteous procoring cause of them : but sarions
refleetion would constrain thdB.ta acknowledge that God pu-
nishes them less than their. sins, deserved, and that their dross
needed the vehemence, of .the fire to purge it away : a meek yields
ing ourselves, and a complying with the blessed ends of his af-
flicting providence^ will make us to understand by eacperiehce^

YOU II. ^ F

SS TAB SOEB TRIAL

that all our ahnpait suflEerings were moat misely and divinely cr-
derad by our heavenly Father.

3. We must search for our peculiar sin in tfie society with
whom we are eonveiaant* Our company that we choose^ and
are fireqaently ci^;aged with, discovers us to others and may to
ourselves. It is a true glass that by reflection makes Visible the
countenance and complexion of our minds* Love proceeds firom
likeness, and the election of friends from a correspondence in the
tempers of men. It is true, there may be foreign' motives of
friendship and commerce, with others from our secular affairs
and interests ; but incUnation is the' internal cause di irienddup*
K is visible, that carnality in its various kinds, cements firiend-
riiips : the intemperate, the lasciviotts, the worldly, are endeared
to one another by the resemblaiice in their minds and manneiis.
Besides, escamples,: if ofti^ in our view, and especially of those
whom welove,r have a sttaage power to chsngeus ihto their like-
ness. )t is d)^ observation of thie mte man, ** he that has fel-
kwship widi a proud maiiv^U ^ ^ilce him/" * The vicious
affections of tbe heart transpiie in .words andactions, and in^
sensibly infect others : apd in Aoniltar 'society th(b oom%toiM «vil
the more strongly infects, braig immediately conveyed. If our
intimdte friends ase worldfy wke, who ^ mind earthly things,''
sagadoos to forteaol .advi^itages, : and astive to accomplish theiy
designs, we may jvdgpe of;the strain of ekir affections ; for if our
*^ conversations, were inJiea^ctt^'' if our frequent and serious dis-
courses were of things above, how to improve spiritual riches^'
our company .womU be ;lmgri«eful fa> thei»: without synipathy
there can be no eomplacence.in society. The garKc aiMl onions
U the Egyptian:, earth, is more laskefel to their palates than the
bread of angels; . Berides,^ by Qonsiant femiliari^ Mr nl^nds are
apt to be corrupted to value the Worid as our sidistautiai feUeity,
and our hearts to be connoted with the love' of it^ wfai<;h is of
the sprii^ of m^h's sins and.miaery; Thwif we are associaces
with the voluptuous, .these will atqd into the bltaxt an allowainc^
oi sensuality, and a.dishke of hdness- as a sour severity. If un-
regenerate men^ though of a^ .ciril convelsation, be our chosen
and familiar friends, our zeal- fear reiigibn wiU decline, and luke*>
Avarmness be insenj^iy idmed into as. Briefly, as the wax re-

* flerpmt ? itia, & !■ pvozieiiis qacalq } IraBiUisnt $f coatactu sot est* '

eehres the figure of the seal that is applied to it, c^tir Blinds re-
ceive a likeness from the impressions of examples^ Therefore &
prudence discreet and severe is ne<tessary in the ehoice of our
society. In the human life there is no toistake more dangeroto
than in the choice of friends with whom we are usually conver*'
sant. It is a comprehensive rule^ and tnost useffti for the guiding
te safely to heaven^ to select the- wise and holy to be our bosom
friends. As a ring touched by a loadstone draws another by an
Impressed virtue^ so in hdy aociety there is divine grace at(nc««
tive of the hearts of others. '^^ H6 that walks mth the wise^
shall be wise ; but a companion of fools shall be afflicted i^^ that
is the penal consequence xlt \Hihg oormpt^ by them« The
sensual and hncurious^ by their eobverte^ pervert good disposi^
tions in others^ and hei^bten eviMnlt^linatioos into habits i they
are satan's ihstmments to draw men into his snares^ more fdmi'*
liar devils to tempt and destroy aouls. He .that chooser eVit
eompany, is Kke one that voluntarily frequents a house infected
with the plague ; who is either aHM and dnvahies life^ or des^
perate and seeks death.

4. "We must consider the quality of the tifnes we live lii^ to
discover what sin is predomiuant in us. There* are ^^ evil days^
in the vpostle'i language, with respect to the temptations and
troubles that are concomitant with them, ^f and a wise circum-
spect walkiQ^' is requisite to preserve our innocence and purityi^
Sometimes those who are dignified with titles and pbwers, axe
leaders in sin, and their public' practices are so commandingly
exemplary, that they easily prevail upon many to follow {hem;
for tiiat is die way to idsinuate into their fevour, and obtaiiii se*
cttlar advantages and rewards. From heuce it is that some, as
if the opposite forms of religion were but different fashions of the
same stuff, will put on a new livery according to tlie master they
serve. They have a politic finth, you may coin them a^ PKilip
and Mhi^, or an Elizabeth, as the mintage of the times vary^
Bui the eacimiple of ' the high and noble is no safe rule : a riile of
gold, though of value for the matter, yet if crooked, .it is useless
as k rule. &i some ages tlie'pokon sheds itsdf into the whole
body ef a nation, thirt; rdsely any are untainted. ^The old world
was drowned in' sensuality, and Noah only esbaped. And m the
next age,' how did idolatry, like an overspreading leprosy infect
the worlds ' and Abraham hardly escaped. In Jeremy's time the

84 THB 8URB TRIAL

land mourned for oaths and axries ; men were ttimed breathing
devils^ dnd spake the language of hell before they came there.
Somethnes all degrees are so corrupt^ that vices pass for vhtaes^
the rage of duelling for heroic valour, luxury and sensucdity for
innocent and amiable qualities, and holiness, though a divine
eKcellency, and the very beauty of the Deity, is despised and
derided : ^^ thu» men glory in their shame, and are ashamed of
their glory/' Now there is no tyranny more violent than of a
corrupt custom, no contagion more catching than of national
sins. The apostle reminds the Ephesians, that in their heathen
state ^^ they walked according to the course of the world/' We
are therefore strictly commanded, '^ not to be conformed to the
world, but transformed by the renewing of our minds, thiU we
may prove what is the good, the acceptable and perfect will of
God/' It is the eminent effect of grace to resist the torrent of
the times, and to value the conscience of our duty before all
worldly respects: accordingly it is recorded to the everlasting
honour of Jehoshapbat, ^^ that he walked in the commandments
of God, and not according to the doings of Israel/'

I come to show how the peculiar sin may be discovered from
Its effects, and the discovery from hence is more sensible, than
from the causes : for divine grace may control the efficacy of
the causes, that a christian may abhor the sin to which there are
strong temptations, but effects emergent from inward hists, dis-
cover the habitual frame of the heart.

1st. The sin that is frequently and easily committeid, and dif-
ficultly retracted, is a man's peculiar sin.

(1.) Frequently. Single acts do not denominate a person,
but habits that proceed from repeated acts, are characteristical.
Noah's stogie act of drunkenness, which might proceed from his
ignorance of the streiigth of the wine, or the weakness of his
brain, did not argue his being addicted to it : but frequent re-
lapses into that sin, denominate a man a drunkard. A train of
sinful actions is from a dispasition strongly bent to tbem. If a
man be of a choleric nature, anger will be his quotidian; if of
a sanguine, licentious mirth will be his tertian. It is the cha-
racter of man1n his unregenerate polluted state, he commits sin,
it is his trade ; and as any particular lust has dominion in his
heart, such is the course of his life. When the inclination leads
to a calling, a man applies himself continually to it ; for the

OV UPRtGHTNBSS* 83

weYk produces delight, and the deKght strongly inclines him ta
work : thus according to the tendency of our corrupt natures is
the constant practice of sin. • We may as surely judge of the ac-^
tive powers of the soul hy the actions that proceed from them,
as of the vigour of the sap in the root, by the number x>f the
fruits of the tree. It is said of the scofiers, ^^ they walk after
their own hists : which implies the habitual practice 4>f ^sin, the
licence and pleasure they take in a carnal course.

(2.) The sin that is easily committed is our own. As the di-
vine nature in a saint makes him fit for every good work, but
especially for the exercise of that grace that is eminently regent
in his hearty upon the first call of conscience, he applies himself
to bis duty : so the corrupt nature prepares men for evil works,
and its special tendency is presently inflamed by a suitable ob-
ject. This indication is clear, with respect to the sins of the de-
siring and angry appetites. The more quick and speedy the
power of a temptation is, the more strong is the vicious inclina-
tion. When Achan saw a goodly Babylonish garment and a
wedge of gold, he coveted them and took them : the immediate
rise of his affection -upon the presence of the object, his presump-
tuous sacril^, notwithstanding the terrible inteidict, was a con-
vincing sign of his worldly mind. So it is said of the jroung.man
in the Prov^bs, that W9i» enticed by the blandishments of J:he
harlot, f'^ he went straightway after her/' When the alluring
object presently inveigles the senses, and easily obtains th^ con-
sent of the will, we may truly infer what passion reigns ip <tbe
heart. So a man that is soon angry, whose passion like tinder
takes fire at a spark, a small qccasion may.unde)B9tand what his
nature is. A man, of " a cool spirit," of xneek and mortified
passicms, is not easily incensed.

(3.) The sin that is difficultly retracted. There are principles
of conscience in lapsed nature, concerning good and evil that
cannot be. rased out, and are improved and heightened by rer
vealed light; fitun thence .there is often an internal conflict be-
tween the convinced mind, and the corrupt heart : but the darr
ling lust controls the efficacy of those principles, for nature and
custom are of all things most hardly to be changed. Properties
iaherent in the nature of things are inseparable : thus wallowing
in the mire is natural to a swjine, and though washed, will return
to it* When a lust is deeply rooted in nature, ^^ men cannot

S6 THS SintX TRIAir

cease from sin/' tVe have a sad instance of this in St, Austin,
before his entire and blessed conversion. He declares, in his
confessions, how extreme hard it was to divorce himself from
sensual delights ; they ivere incarnated in his nature, engrafted
into his affections, and the sqiaration from them was as the flay*
ing him alive. When he prayed for chastity, it was with a re^
striction, '' Make me chaste, but not too soon :" in the vigour
of his age, the sinning season, he was averse to be weaned from
those poisonous breasts. Until divine graee changed his nature,
he could never rescue himself from the entanglements of his ini-r
quity.

Custom in sin usually proceeds from inclination ; and with as
.strong a sway determines the corrupt will as original nature.
^ Can the Ethiopian change his skin, and the leopard his spots?
then may you who are aecustomed-to do evil do good" Dreads
M difficulty I some habitual sinners are secure and stupid, and
of such depraved obstinacy, that they will not resolve to cleanse
themselves from their defilements. Itt others there are some
sparks of religious fear; but notwithstandii^ the stings of con*
science, continue in the practice of sin« Tiie charming lust so
long indulged, is imperious and peremptory ; «and till omnipotent
jgrace unbinds the charm, they are never released from the circle
irf*' confessing their sins when their desires are sated, and commit*
ting them with new heat and rapture upon the returning temp-
tation. Though convictions be heightened into resoiutiotis, t}io
next temptation hinders the effect : th^y rescind their solemn
«nd sacred engagements, prefidiously break double chains, the
law of Gk>d with their own vows, grieve his spirit and wound
their own ; from hence it is evident that such sins 'are< pn^rly
men's own.

2ly. That lust to which others are subservient, has the supre«
vaty in the heart. In all the dominions of satan, there is some
apeeial hist that is his viceroy, and keeps possession for him.
There is an order in the kingdom of darkness, one sin wants the
assistance and countenance of another sometimes to disguise and
palliate it, or for the doing it. The reigning sin has, as it were,
ito court and council, its guard and attendants. To illustrate
this by its contrary, it is observable there is a concatenation of
virtues, and the superior virtue is assisted by other virtues in its
exercise : as justice io dispensing what is due to others, is assist*

or VFmQBTSBn. 82

cd.b]rfaftitude and temperance^ which regulate fear and desire^
that often hinder ita most n^ble exercise : and the actions ioim^
dmtely flerwing from eourage or temperance, are ascribed to
JBstioe, to which they are siAoervient ; for the end and intention
constitiite the kinds in the ranks of moral things, either virtues
or vices. It is the obserwition of the phibsopher, t^ one whp
does an act of robbery that he may have money to corrupt a
wemaiiy is not so much covetous as incontinent. Joseph's bre«>
thien sold him into Egypt, dipped his garment in blood to der
ome their frither, and tliereby contracted a crimson guilt; but
enselty and tq^xicrisy were subordinate to their envy: they hated
him, because the Cather's love to them was faint in comparison
to the warm beams refleeted upon Joseph*

Sty» The darling corruption engrosses the thoughts. There is
a natural le^rity and featk^riness in the mind, a strange inconsisr-
teney and disoirren^ of , the dioughts, but love will fasten them
intensely upon its object. From hence it is that habitual and
deligfatfal thoughts are the best discovery of our hearts and our
spiritlisi state. Words and actionamay be overruled and coun^
tethit for divers reasons, but thoui^ts are the invisible producr
tions <>f the soul, and without fear or madi, without restraint or
disguise, un^issembKng^. discover the disposition of the heart.
Thooghfta are thfe immediate oApring of the soul $ and as the
waters that immtediflely flow from the spring are stiongest x>f the
asincrai, mo the* thoughts are most deeply tinctured Mrith the af*-
feotiona. A samt is therefore described by his <^ meditatmg in
die taw of Gbd day and night,!' Psalm 1. which is the natural
and necessary effect of hia del^^t-ki-it. ^ Uncmntecfeit religion
and holineas coorfst in the onlei of love, as St. Austin briefly
and foUy describeait. The Will is carried to its object and end
ky^the'motisp iof love, and love applies the mind entirely to the
diject tO'VAUtk it is strongly inclined. When the heart is cor-
•cBpt, theordinary earrent. of the thoughts is in the channel of
our hista. Tb^ 4Mitrivmg tiiodgfats, the denoes of the miad^ the
oonteni|riattve'ti«Mlghls and inward nmsinga aracoMrenani about
the beloved lu8| that angagea.the mind to it. Thus when- cove-
tousness is the reigning passion, the mind is in continual exe^
else to compass secular ends: it is fiill of projects how ta order

• Deanitio brerit ft vera Tirtotto, ordo est snorls.
V4

88 THB SURB r&lAt

the meanff most suecessfiiily to increase riches, and how to re^
move whatever may obstruct the main design. The spirit is cap-
tivated, and like a drudge in a mill is oontinoaUy grinding for
the satisfaction of the earthly appetite. When the more sensual
voluptuous passions are predominant, the eontriving thoughts are
to make ^' provisions for the flesh to satisfy the lusts thereof.''
Rom. 13. 1. The understanding is debased to be the pander and
caterer for the intemperate and incontinent appetites. The am-»
bitious spirit lays the scene how to obtain fab denred honour^
and forecasts how to ascend to some place of eminence : so anger
soured into revenge, envies at the excellencies and advance-
ments of others, turns the mind to plot mischief. .

The contemplative thoughts and musings of the mind, are also
fixed on the darting, lust. As a holy believer, in whose heart
the desire of enjoying God in heaven is the supreme affection,
firequently ascends in his mind thither, and by solemn serious
thoughts substantiates his future happiness, and has an unspeak-
ably glorious joy in the lively hopes of it : thus the unrenewed
heart turns the thoughts to the desired object, either in repre-
senting it in ail its charms, or in reflections upon the enjoyment
of what is past, or in expectation of what is to come, and pleases
itself with the supposition instead of fruition. A proud person
entertains vain-glorious thoughts of his own worth, and worships
the vain idol himself: in his mind he repeats the echoes of
praise, that his foolish flatterers lavirii upon him. It is recorded
of Nebuchadnezzar, that as he walked in his palace, he said,
** is not this great Babylon that I have built, fbr the house of
the kingdom, by the might of my power, and for the honoor of
my majesty ?'^ His high towering words were the expression of
his thoughts, and discovered pride, to be the reigning passion of
Kb heart. <The sensual wretch surveys his carnal paradise, aod
pevBcnates the pleasures of sin by impure imaginatidDS : his fisncy
runs riotously over tempting beauties : by an ac^fcive. contempJa^
•tiooilie ccoitraets a new stain, andifxhices a newgdlt upon him-
self t he>eammits the same- sin .a iSumsaBd times, by renewing
the plesBluit thoughts of it, and by carnal comiriacenee iii the
remembrance. ; . .

la the silence of the night, when a curtain of darknef» is drawn
over the visible world, and the soul not diverted by sensible ob-
Jecu, is m^ost fr^ee iu its operatipns^ ^ntla^ thoughts are con-

OP vpmoBTsam. 89

tertaht about the beloved rin. It is said of the malieioiu and
Teveng^i, ^^ they plot mischief upon theb beds.'' The rich
fcol was contriving how to bestow his fruits and goods, and en*
tertaining himself with the thoughts of festival voiuptttOHs Kving,
in the night wheran his soul was required. And in the morning
the virgin thoughts are piostitttted to the beloved lust. In the
time of divine worship, when the pure majesty and qpecial pre-
sence of God shonld unite the thoughts, and corapose the soul
to a holy solemn frame, then the beloved lust will be so impu-
dent and outrageous as to break into the mind, die chamber of
piesenoe, sad seat itself there. As Lot's wife led by an angel
out of Sodom, turned a lingering eye towards it, so the carnal
heart, even in rdigions service and addresses to Qod, reflects
upon the sinfiil object, that has an attractive force lipon it. It
is charged against those fine hypocrites m Eaekid y << they sit
before thee as my people, and hear thy words, but they will not
do them ; finr with their month thej show much love, but their
heart goeth after their covetousness." Ezek. 33. 31. It is rec-
koned aa an high aggravation of thehr guilt, '^ yea in my house
httve I found thev wickednesi, saich the. Lord." Jer. 23. Ih
.The fomiliar lust will haunt men in the divine presence. This
makes them cold and careless in holy duties: this makes thei?
Motion ^ finht and dihite, that God is infinitely provoked by
them. In short, the darling hist does so entirely and intensely
fix the mind upon it, that men's accounts are dreadfidly increased
by the swarms of wicked thoughts that defile their souls : and
in the day of judgment, that is called the ** day of revelation,"
-there will be a discovery made to their everiasting confiision.

41y. The sui men desire to conceal from others, and from con-
eeiettce, and are apt to defend or extenuate^ and are impatieM
^ reproof fas it, has a special mterest in their alfections. Every
sinner is a master of this art, to counterfeit the virtues he wnnts^
and disBemhle the vices that he allows. It is-the observatioa of
^ Soloinon, God made maii upright, but he sought out usaaf
inventions |" especially to palliate and hide, or to excuse his
fiodts. SKn in its native deformity is so find, that men emjrioy a
great deal of art and study, either to conceal it under a veil of
darkness, or a deceitfiil mask of virtue, or by various excuses to
lessen its guilt and ignominy. Adam patched up an apron of
fig*leaves to cover his nakechiess, a resembjaoce of bis care to

so .TIB svBJB mux

lude bit tin. : DwnA ooqU not expect jto deteive God ; but to
hide h]$ adiilteiy Ivitk Bathsbeba frooiiineD, be tends for Uridi
iioin the ivmy, that be might have gone home to his ynSe. It ia
observed of Cssar and Pompey, wboae ambitioua spirits aspired
to soveeeign poarer^ they made use of some essoins of royalty, .to
oeeuatom the people by degrcea to themj y«t were crafty to hide
their design* .ORsar sometimes appeared. pubUcty ivith & wreath
of laurel oa bis head ; but lest the people from his. weadng that
appearance 6f a crown, should be jealous.of his.inteatioii^ prei-
landed it was enly to supply his svant of hair, and cover his bald'*
ness. Pompey wore a white iillet coriausly wroug^ jd>ont his
leg, in pretence that his leg was hurt; but in truth, because ft
was a diadem,' a royal oniament, * for which he.wms^ reproached
by soibe strict ohaewer. Thei« are imiumenUa arts used to cp*>
ver men's r^speetive sins* I shall only insUnce in dne that is
usually praetiscd:*how do many, like the crafty lapwing that
flutters at a distance from its nest, q>pe8r zeabvr against the tI^
S4ble sins of others, that under that shadowy deceit they may
hide their own ? Thev words, feathered with severe censure, Ity
idaroad, wounding the veputatibn of others for lessor lauks,' that
they may not be suspected to be guiltyof worse sins seerstfy cha-
riahedby them*

But tf the \bdov«d sin be evident, satan assists the comqpt
mind toi frame raeh colourable ^ pitetencea either to defend or e9c<-
Cttse it, that it nl^ not appear in a ghastly ammier, attended
with strict judgment and an everlasting helL" fWhcn a lust has
enticed and drown awaythe willy the mind is engaged to ghre
colour to ithe cpnsait, and either directly, €tr in an oblique way
to represeat.ths sin, that it may appear Icsa odioos^ and more
WiiaUe.! fiometknes tbe understanding is to perverted by die
imptcssion of pleasure, that consdeace allowa concupiseenoe. k
iS)A repeated observation of a t wise philosopher^ that^iees wete
disgdsed -under 4he resemblance of viitdes, aixlv^es disparaged
the «ames of vices ', from whence the imderstaoding and

• Pompeio candMft Ouci» cina aUigaUm habeatiy dictum fait, non retort
lo qua parte corporis sit diadema. jiuL QtlL

+ y ilia aobis sab lirtutpm Bomiae obrepunt. TemerUas sub titulo forti-
iadinis latet. Modcratio vocatur igoavia, pro canto timidiis accipitur. In
bli natoo pericalo erratur. Settee Fallit ealm Tifiam specie vlrtutls dc
aabra. Jatwa. 14« BmH

will, the mind and manners were depraved, and shame was cast
upon the virtuous, and boldness given to the vicious. Proiiise-<
ness is stj^ed oiagnificeneej violence valour, dissoluteness gentilii*
ty, fraud and craft prudence. On the contrary, sincerity .is
blasted vnth the name 6f folly, patience.reputed stupidity, and
conscience superstition. The proud will set off the kfty humour
and carriage a» a decent greatness of spirit, and viliiy the hum*
ble as few and sordid. The choleric will engage reason to jus-
tify his passion ; he will alledge the provocation wduld anger an
angel* The lukewarm in religion, will represent lukewatmness
as a discreet temperai|ient between the vicious extremes of a wild*
fir» teal, and a piofime ooldness and neglect. The earthly*
mind^ will put flattering colours on covetouasiess, to make it
appear a piaise-wdrthy virtue^ a prudent provision for time to
tone. Itmsn are qi^ destitute o( defence, they yrill by a mild
oonstraction extenuate the guilt of their darling - sin. The in*
dontinetit person wiU make a candpy for his lust, jas only a hu*
man frailty. : The- iiiteiiiperate: will ^xeuse his excess, as free
miith tod haimless socdeCy. Many apoldgies are made for the
una men indld^lly.c«»nmit$ some wiU plead in .excuse, a prone
neeessfty-eif nature I* Mne, th^ oustom of the placed they live in;
isome, idieir ^nseftled youth; ahy thing that may lessen the tur-
pitude in^ the view -of conscience, or in the opinion of others,
flow pl^idii^ afgfiM'love, ttnd Idve denominates the sin to be
their own. * Firoih lienee it is that so many contract a despe^
itKte hardness^ ' ami Are ineeoverably depraved. But if men can*-
>ttit hide or excuse tWir beloved sin^ they are impatient of re-
proof tor it, and with secret'dificontetit, or- stormy passions, reject
admcM^tieii. . -Some of iair tem|)ei^ and- conversation, if a minis^
ter or friend be fruAfiil- to their souls, and with holy zeid urges
ibe divordng eommand of God between-them and their pleasant
sins, and represents asneerely the guilt of their sinful course of
iife, tfa^ be<*ome fictce and vehement, and recoil upon their re-
provers, as arrogating imperions authority, or for rigour and se*-
verity, or impertinence in admonishing them ; and sometimes re-
criminate, that the reprover is as bad or worse himself: like a
Tiver that passes without noise, till it meets with the arches of a

* Hoc «q«e ooiniani cil, Tllia sua exeufare maliat qnam effiigsre. Smee^

92 /tHE S0RB TRIAL ^

bridge that stops its firee current, then it swells and roats. In
short, the indulgent sinner will endeavour to defend his bosom
sin, or to subdue his conscience that it may not torment him for
it.

51y. The sin that the enlightened conscience reflects upon, with
anguish and bitter remorse, is usually that which has been indulged,
and whereby God has been most dishonoured. There is so deep
an impression of the Deity in the soul, and our duty and account-
ableness, that it cannot be utterly defaced ; and though the re-
bellious will and affections control it for a time, yet it remains
for the conviction and punishment of delinquents. Conscieuce is
a spy in our bosoms, and observes in order to a discovery j and *
what is written in its register cannot be rased out. It is true, a
spirit of slumber sometimes seiees upon the wicked, and consci-r
ence is so stupified, that they sin without reflection and remorse;
but there are times wherein conscience is roused up like a Uon,
and tears '^ them in pieces" according to the fearful threatening.
This is sometimes done by the powerful preaching of the word :
the apostle describes *' the word of God'' by its admirable effi<p
cacy; " It is quick and powerful, and sharper than dny two-ed-
ged sword, piercing even to the dividing asunder the soul and
spirit, and of the joints and marrow, and is a discemer of the
.thoughts and intents of the heart." When the word by a pier-
cing application discovers the bosom sin, and the fearfiil judg-
ment that attends it, so that the guilty cannot obscure the evi-
dence of the one, nor avoid the terror of the other, then consci-
ence bleeds afresh that was seared before. There is recorded a
wonderful instance of this in the ^' Acts of the Apostles :" when
Paul the prisoner '^ reasoned of righteousness, temperance, and
judgment to come," Felix trembled : * the discoursing of those
virtues 'tliat were directly contrary to his habitual enormities^
ripped up his conscience to the quick, and struck into consterna-
tion that lofty sinner. From hence it is that many decline a
sharp and searching ministry, which is always the token of a
guilty heart. The word shining upon the conscience (lil^e the
reflection of the sun upon the waters that made them appear like

« Per omnem saevitiam & libidinem jas rcgiam servili iogeoio exercuU,
Tacit. Lib. 5. HUt.

To kxv^ivttv f oStfftiytf •

OF UPRIGHTNESS* 98

blood) makes sins to appear in their crimson guilt, their bloody,
aggravations. Our Saviour tells us, that ^^ the evil doer neither
loves nor comes to the light, lest his deeds should be reproved/'
John 3. 20. Whei^a powerful preacher, as a second conscience,
as if he knew the hearts and ways of men, sets their sins in or.
der before their eyes, and closely applies the threatenings of di^
vine vengeance to them, conscience often joins with hioi, and as
a faithful ecSio rq>eata the terriUe truths to their conviction and
anxiety.

in times of affliction, ^^ when our sins find us oiit, we usually
find out our sins%^' In full prosperity men are strangers at home^
and rarely look inward : they will not endure the inquisition und
judicature of conscience : wealth and wickedness harden them
against the most serious counsels, the most solemn repro^s and
ardent exhortations : they are blind to the sun, and deaf to thun-*
der ; but a sharp affliction clears the eyes, unlocks the ears, e/peim
the heart, and pricks the tender vein. The awakened penitent
will make an exact .search to fiud out the Achan, the troubler of
the soul, and the spedal sin is so in the interpretation ot,the vi«-
gilant and afflicted conscience. The bitter remembrance qi
that sin is answerable to its guilt ; the more it was indulged, .th^
more the Jaw of God was despised, the more it wounds the spi^
rit : when the ple«isuTe is passed, nothing remains but the sting
and poison« . Joseph's brethren, who so long had been insensible
of their treacherous selling him to bondage and misery ; yet ip
their feais conscience remembers it with aggravations of their
unnatural cruelty : ^.^ And they said one to another, we are verily
guilty concerning our brother, in that we saw the anguish of his
soul, wh^n ^e besought us, and we would not hear ; therefore ia
this distress come upon us.''

. Lastly. Consider the several kinds of sins to find out your
own : some are of omission, some of commission ; some are spi-
ritual and inward ; some are carnal, and acted with noise and
notice; some distinctly flow from visible causes; some spring
from an unsuspected fountain* There are many of a civil com-
posed conveisation, who are careless of spiritual duties, of holy
communion with God by raised solemn thoughts^ and ardent de-
sires, of watchfulness over their hearts, to regulate their aims
and affections by the pure law, and are insensible of their neg-
lect and guilt. The unrenewed nature has a strong reluctance

94 rem surb tbial

ugainst spiritual duties. Many are rigtiteoos to meii, and M-«
righteous towards God ; they do not pay those duties that are
indispensably from reasonable creatures to the blessed Creator :
the highest love for his perfections and benefits^ an obedient re-
spect to his commands in their actions, a resigned submission to
his wHI and Tirisdom, an entire trust in his fatherly prorid^nce,
and zeal for his glory. Many rob him of that time that is con-
secrated to his service : the Lord's Day, (though it is our privi-
lege as well as duty to keep it holy) when the public worship ia
at an end, as tf the remainder were unsanctified, they wret<*hedly
waste in coifiplimental visits, in civil matters, in discourses im-
pertinent to the solemn work of it. Many who are diRgent to
povide for their frunilies, yet are as bad as infidels in neglecting.
to instruct their children and servants in die saving doctrine dl
the gospel, to command them to be circumspect in their ways,
to set before them a living pattern of holiness, and carelessly suf-
fer their precious souls to perish for ever. How many who am
n6t guilty of open rebellious sins against the law, yet neglect the
great indispensable duty of the gospel; an humble, unfeigned, en-
tire closing with Christ as their Prtni6e and Sai^Our. They presume
lipon their moral virtues, of the Safety and goodness of their condi-*
tion : they never had a feeling sense of their vvant of tlie imputed
righteousness of Christ to'recondletfaem to God, nor of the holy
tspirit CO make them partakers of Che divine nature") aa if only the
.profane, riotous, notbrious sinners, had need Of his ttiosf fh^edous
inerits and mediation to abolish their guilt, and save them from
hell, and of the hol]^ spirit to sanctify them; 'Froih hence it is
that many civil persons remain in an unrenewed state, and are
the natural subjects of satan,' and die in their sins. Some are
regular in a course of religious duties^ they phiy, hiear the word;
receive the sacrament, but vrithoiit those holy affd^fions that are
the life dP religions duties, yet content themselves with the c^ctef -^
hal bodily service, which is neithei' ptelohlg to 'Gbd'nor'proiit-
ible to their souls; 'Sbme cherish a liediet pride^ that they are
fiot so bad as others y tome a vain j^resuMptidn of the divine fa-
vour, because they serve God in 'a pu^ wa^'of worshlpf than
others, when they lieglecr sutatantial religion that redMnmends
iis to his gracious eyei Some will sever^y inflect up<m the visi*
ble sins of others, whilst l^ere is an unperceived consimiption of
the spiritual life in themselves. This may seem to proceed from

OF imtiQmvBatt* 93

the liatred .of m, tvhen the teal inwanl moCife is to quiet ocm-
seieiice by an i^qpearance of seal against sin, and make it inob*
seiTtfnt of ^ir ifltvardvohmtary, defeets. The mctot excellent
things may be ooanterfeit, satan may transform hinurtelf into an
angel of %Iit^ sinftd atfectioDS«nay be varnished and gilded^ so
a«( to be mistaken for divine- graces. Briefly) the heart is an'
ererlasting decaiirer) and wilhoat a perpetual* watcMiilness, we
are in danger of dose ootraptioQB. that wttl blast our sincerity.
To find out oar sin, it b recpiisita ti» search wheie We mdy think'
there is littla reason to expect dto finding it.

. 2. i.will now consider what : the preserving Idmself from Ins'
peculiar ^itt implies.

(1.) An abstaining from tfa&|nraotice of that lini.' When Da*
vid had an opportmuty to destv^ Ssif I, bis mwigiiteoos and im«
placable enemy, and securo httlself^ririienf eaDoitld to it by Abi-^
shai, who wOoU have diqiatahnl him at a Uowj yet he rejected
die temptntioii' with abherrenae^ ;^^The bcsd^^lsrbid that I
shoiikl stretdififftk my hnid'sgawt the LoidT^ An<dnted$'' 1
Sam. 26. IL tfai»hcrpreseiNai Us'innocehee siQd^&

Out Ssfionr: teUa; v% ^^ H« that comnftasia^ itf. a sehFlmt of
sitt ^^ Icfan & an indnlgsnt cOMsa b# sib dedoMlnates a ptmott ^
sfarte of sin/ Hocbarebdnginast (Sioi^miA is> ntteriy inocmsiseent
with moAitf. '^it'is'tms, an!>iq>right oian'may Asdl by stidden
sncielrtaon, h^'attiasinoati^g inShndtyintoralbtilsiii, from which
he ha8,ii:deiatle&aireisiod,.Bad haepshiraseK^iiith^ gtti^al cotttse
of his life : and that sing^ act of lihx is « Id^mish Of Ms 1nt^tity>
but reltei^ by -A ipeedy lepdatsliee, do«^ tfol deiltomihate him
a bypdcnte^a; fittie iiiajr be : pMe ^frem an a<?eide«lal surprise by
{e$rf-tkct^'thakl^i waHAm Audi of bipod firotri aiiger, yet not
be ^Mf eMipkxsinir Jar tliei eompUxions/ |>ale imd sangiiine;
aredra^ bjl t^p[|^/of nature^ ^tbefivriydhahicters of the
piedteiinaBteiaitequK^ sfeiid p« .nisuaiiy Kidlbie lii the counte-

-Btltalthoi«h anrnipi^htpesMi^fcedpsIl^^ tH^ ^iW
Ma of 8|na'Aa^ ase deaily 9gkMt fitttdfttl IsMMSdiftce; tind su-
pmakur^ 9»^ i yet wfaiht wo are clothed with flesh, the body
of )dat does pitifiiiiUyieitJ^iwj Ai^^ttvptaekmjupt ha importu-
nate as flies about us, (firom whom the tempter has his title) that
it is^moral^ :i^ppe9ble-.to be ajssolutely ondefiled t therefore up-
rightness requires that we should carefully consider our weak

96 THB SOrBB TBIAL

side^ what passions we are most inclinable to by our taupeTf
and so diligently fortify ourselves against them, that they may
not 'have dominion over us ; and though we cannot atrive, yet we
may advance towards the eomplete conquest of sin* And in our
endeavours against the sins to which we are most inclinable^
and that often foil us^ constancy is inseparable from sincerity. If
we neglect the humUing of our soub for unavoidable infirmities,
the earnest seeking for the divine mercy and graee, and a careful
watching agajnst them, we so far decline from uprightness.

(2.) It implies the mortifying the inward affection to that sin.
The rule of our duty requires this : ^' Cleanse your hands ye sin-
nersj purify your hearts ye double-minded.^'. Jam. 4. 8. The
will is the prqper principle of sin, and from the depravation of
the free friculty actual sins proceed* Ae.tbe Ions of the subject
is the strength of the prince,, so the love of any sin {Reserves its
dominion. There may be a coneurrence of circumstancies to hin«
der the actual commission of m%, of which the heavt is guilty.'
An uqdean person, when sqiacated ftaat the object of his impure
desires, may languish in%s lusts, and by contemplative colnmis-i
sion b^ guilty before God. * A malicious person may keep the
fire of malice in his breast, withottt the least discovery by a spark
or smoke in his words or actLoos, waiting for an (qipmrtunity that
he may take his fiUI revenge, and is a murderer in his wishes*
The rapacious desire of another's goods withcmt actual rabbcvy^
induces the guilt of theft. These naay be an invindUe bar be-
tween the sinfol affection and the object.

Sickness or age may so waste, liie vigour of the body, that we
cannot perform the gross acts of sin : but this abstineaoehas no
moral value, for it only proceeds from the disability of the instni-
mental faculties. If one in a consumption leaves Us revelling
and licentiousness, it is no sign of divine grace, but of wasted
nature. As in a sick person the appetite fiuls, '^the soul abhors
dainty meat ;** Job, 33. but if he recovers, his appetite revives,
and is more craving for his abstinence; thus many who could not
enjoy their pleasant lusts in the time of diseases, bemg restored
to strength, their vicious affections are reincited by new tempta-
tbns, and with greater excess act over their old.sins, as if they

* Latro cit etfam aalequam inqsireC amrai i fedt e&in qaisqali qvantua
volttlt, Saue^

would pay interest for their impatient forbearance. An old sin^
ner may retain and cherish the fire of hist in his hearty whent
age has snowed upon his head : as in mount Mtna the sulphure^
oas fire and snow are near together. But as the philosopher ob<-
serves^ if a young eye were p<it into an old man's head, he would
see as clearly as ev^. So if natural Strength were restored in an
unconyerted sinnety he would be as ardent and active in prose-'
cutin^ his eamal desires as before^

Tcarrors of conscience may stc^ the current of tnen's lusts i
fear has torment, and is inconsistent with the pleasures of sin 9
the fear of visible vengeance, that sometimes strikes the wicked,
or the apprehension of ju(^gment to come, may control the li-
centious appetites from breaking forth into actual commission of
sins. But as when the lions spared Daniel, it wa9 not fironr the
change of their wild devouring nature, fer they destroyed his
accusers immediately, *' but firokn the suspending their hurtful
power : so when a strong fear lays a restraint upon the active
powers, yet inward lust iiTthe same, and would licentiously com-*
mit sin, were the restrunt taken away*

The keying ones self firom sin, that is the sign of uprightness
proceeds from the mortifieation of '^ the Sesh, with the affections
and lusts thereof/' The apostle tells usy '^ carnal circumcision,
without the circumeisibn of the heart, was of no avail to obtain
the favour of God :*' so the outward forbearance of sin without
inward purity, can never eommend us to the divine acceptance.
Af rebel may be driven from the frontiers,' but so long as he keeps
the royal city, he is unsubdued : so if a lust keeps possession of
the heart, though the exeeutive powers may be retained or dis^
i^led from the outward acts, it still reigns.

3. 1 shall now prove tbit the keeping a man's self from his
special sin, is an undeceiving evidence of sincerity.

1st. God approves it : *^ I was upright before htm. God has
not eyes of flesh, he doth not see as manlBees/' The deepest
breast is as clear as crystal in his s^ht. He ^^ weighs the spirits
of men,'' and exactly knows what is true gold, and what is coun-
terfeit. He is the searcher and judge of our hearts, and his 19-
probation is the strongest seal of our uprightness. As God said
to Abraham, *^ jiow I know thou (barest me, in that thou hast

* Anwri Dcct, potirl son licet.
Vol. II. G

98 TUB S17IUB TRJAl«

not withheld thy son, tUne onlysoh from me.'' Gen. 22. 12*
So if we sacrifice at his command, the sin that is as dear to us
as Isaac was to his father, the sin of otir love and delight, the
8in that is ours by choice and custom, then we shall hear the
blessed testimony from heaven, that we love God in sincerity ;
he will own us as his firiends. Sincere christians can appeal to
God in the psalmist's language, and with hfls affections ; <^ Lord^
search me, and try me, and see whether there be any way of
wickedness in me :'' they are not conscious of any indulged
course of sin, which would make them fearful of his pure and
piercing eye.

2dty. It wiU appear that the. keeping ourselves from our pecu-
liar sins, b an a^allible proof of uprightness, by considering in
what it consists. In scripture upr^fatoess is equivalent to per*
fection and integrity, and opposite to gvihf.

(1,) It is equivalent to perfection ; " mark the perfect man,
and behold the upright ; for the end of that man is peaee.'' Psah
37* 37. The absolute perfection of holiness is not attainable
upon earth, none are refined to a height of purity without mix-
tures and allays : but according to the mitigation of the gospel,
the saints, whose aims, desires, and endeavours are to obtain
perfection, are accepted in the blessed Mediator as perfect.
Now the indulgence of any darling sin, is utterly inconsistent
with perfection in the mild sense of the gospel, and oonsequehtly
with i^nrightness. This will be more evident, by considering,
that uprightness is equivalent with integrity. The psalmist prays^
** let integrity and uprigtri;ness preserve me." Integrity inqpltes
an uniform equal respect to all the divine commands. When
conscience of our duty .to God, and the reverence of Us autiiDrity
shining in his law, inclines us to obey all his will, we are upright.
Partial obedience that divides the precepts, and coknplies with
those that are agreeing with our carnal affections and interest,
and neglects the rest, is as inconsistent with sincerity as death
and life. As the soul in the natural man is a vital, principle from
whence all the actions of li£e and sense proceed ; so renewing
grace is a principle of universal obedience. Heiod '^ did many
things gladly, upon the preaching of John the Baptist :'' but he
would not part with Herodias, his charming lust still had domi^-
nion in his heart. The young man observed other commands of
the law, but when our Saviour tried his integrity, by command-

OF UPRIGHTMSSft . 99

ing him ^ to seB all, and to give it to the podr, and he should
have treasure in heaven 5" it is said, *« he went away sorrowful:'*
covetousness was his bosom sin, and blasted the sincerity of his
obedience.

(2.) Uprightness is opposite to guile. Our Saviour gives this
testimcmy of Nathaniel, " behold an Israelite indeed, in whom
there is no guile;" a genuine son of Israel, whose character was
sincerity. Guile implies a reserved affection for a particular sin,
under a pretence of religious observing the divine law« The
scripture sets forth by conjugal love, the dearest resemblance of
the mutual love between Christ and his church. If a wife should
take another besides her husband into her embraces^ she is an
adulteress, false to her husband ; and all her amiable attractive
society with him, is but the fine hypocrisy and pretence of love;
Thus when one bosom sin is retained, the heart is false to God,
notwithstanding the most specious devotion : the indulgent prac-»
tice of one sin impeaches our integrity.

(3.) To this I shall add select examples of uprightness re-
corded in scripture. It is said of Noah, ^^ he was a just man,
and perfect in his generations : for when the whole world lay in
vrickedness, he preserved himself unspotted from their polhi^*
tions:" this was a noble testimony of his uprightness in the
esteem cf God. « Joseph repeBed the impure solicitations of ^lis
mistress with indignation : '^ how shall I do this great wicked-
ness, and sin against God ?'' David when old, and his blood
and spirits so frozen, that no clothes could warm him, that a fair
young virgin lying in his bosom was not blemished by him, was
not from divine grace, but wasted nature.: but that Joseph in the
vigour of his age, the sinning season, kept hliitkself undefiled,^
was the sure symptom of sincerity. Job has this testimony from
God, that <^ he was a perfect upright man :" and in the depth
of his affliction^ he teBs his suspicious friends, ** till I die, I will
not remove my integrity from me : my heart shall not reproach
me so long as I live ;" Job 31. 4, 5, 6, 7. that is, of reigning
hypocrisy of which they had accused him. His uprightness he
proves by an induction : he preserved himself from the sin of his
age: in lus youth, when sensual lusts are impetuous, he '^ made
a covenant with his eyes not to look upon a maid t" and for this
reasoQ, because he was under ^' the inspection and observance of
God." He kept himself from the sins of his calling : he was a

100 THB SUEB TAIAL

macnstrate, 'and in the exercise of his office, ^^ his foot ncTer
hasted to deceit, and no blot cleaved to his hand :'' upon this
he appeals to the enlightened tribunal above, '< let me be weighed
in the balance, that God may know my integrity.'' He kept
himself from the sins of his condition ; for though high in dig-
nity, yet so humble, *^ that he despised not the cause of his man-
servant or maid-servant that contended with him :" though iir
full prosperity, yet so compassionate, that as a ^ father he fed
the poor, and clothed the naked." He was so sensible of hia
dependant mutable state here, '^ that gold was not his hope, nor
the fine gold his confidence :" and so heavenly and spiritual in
his mind and affections, ^^ that he did not rejoice because his
wealth was great, and because his hand had gotten much.''
This reflection upon the temper of his heart-, and his deport-
ment in his prosperous state, was the main assurance of his in-
tegrity.

THE APPLICATION.

- r. Let us be excited to make a judgment of ourselves by this
rule. The true decision of our spiritual state, results from the
testimony of conscience concerning our uprightness or insincerity.
'^ If our hearts condemn us not" of predominant hypocrisy, some
indulged habitual sin, '^ then have we confidence towards God,"
that we are accepted of him. If conscience be enlightened and
feithful in the trial, a man cannot deliberately deceive himself:
he must know whether his resolutions and endeavours be to obey
*^ all the will of God ;" or, whether, like an intermitting puk^
that sometimes beats regirlariy, and then feultecs, he is zealous
in some duties, and cold or careless in others ? Saul would offer
sacrifice, but not obey the divine command to destroy all the
Amalekites : for his partiahty and hypocrisy he was rejected of
God. But it is the character of David, he was , a ^' man after
God's own heart, in that he did all his will." It is not the au«
thority of the lawgiver, but other motives that sway those who
observe some commands, and are respectless of others. A ser*
vant that readily goes to a fair or a feast when sent by his master,
and neglects other duties, does not his master's command from
obedience, but his own choice. Sincere obedience is to the roy-

09 UPAIGIITNBSS. 901

tdty of the divine law, and is commensurate to its purity and
extent.

There are two requisites to make a certain sign of a thing:
1. If the sign be never without the thing signified. 2. If the
thing be >ficver without the^ign. The redness of the sky is but
« contingent sign of fair weather, because the appearance of it
«n the morning is often followed with storms and rain ; and
sometimes a feir day is without that visible sign. But daylight
is an infallible sign of the sun's being risen : for its aseending in
.the horizon always causes day, and without the presence of the
sun, all inferior lights can never cause day. Thus the abstaining
from the beloved lust is a sure sign of uprightness : for it is in-
txmsistent with hypocrisy, and the inseparable effect of sincerity,
it is inconsistent with hypoerisy: till the divine grace cleanses
the heart, alters the taste of our appetites, and purifies our affec-
HoDBy we shail never detest and forsake our own sins that are
deshed in our natures.

k is true,^ there may be an abstainisg from some sins, when
the heart is not eihcere towards God : for some particular sins
are opposite to the respective tempers of men, and' the averse-
neas from them is not the effect of supernatural grace, but of
natural constitution. As that meat that is delicious to one pa*
late, to another is distastefril ; so the sins that have a tempera-
mental felish to some, are disagreeing to others.

It is observed of those who are stung with a tarantula, the
sweetest music does not move them till those notes are struck
that are harmonious with 'their distemper, and then delightfully
transported, they frdl a dancmg till their strength is spent. Thus
temptations are prevalent according to the complexional lusts of
human nature. But when there is no harmony and agreement
between the objects without, and the afiections within, the
tempter loses his design. A vohiptuous brate, whose heart is
always smothering or flaming with impure desires, may have no
inclination to eovetousness : a ^sovetous wretch, whose soul
cleaves to the earth, may fed no temptation at the sight of an
ex^isite beauty. Some are made captives by one passion, and
some by another. In the mysterious fable, Perseus, who ejo
countered the terrors of Medusa, was easily overcome by the

102 ms SVRB TBlikh

beauty of Andromeda. * Virtue victorious over fear ia 6!ten cor*
rupted by pleasure.

Besides, some lusts are of atepugnaxit nature. Tlus difference
is observable between errors and truth, vices and virtues. Er-
rors are inconsistent and irreconcileabic, and at ivar among
themselves : but truth has an universal consent and mutual de-
pendance in all its parts : there is no contrariety between natural
and supernatural verities. Vices are sometimes so contrary in
their ends and exercise, that they fiill foul upon one another^
that none can be so universally wicked, as to commit all sins,
but if he be addicted to one must forsake the other. But there
is a connexion between the graces of the Holy Spirit ; though
' different in their objec;f» and natures, yet they have the same
tendency, the glory of God and our own salvation, and are
united in the subject. There is but one way to heaven, as there
can be but one straight way to a place : but there are innttme«>
rable deviations from it, as many ** crooked ways" to hell as there
are sinful lusts that bring men thither. The prophet tells us,
^' all we like sheep have gone astray, every one in his own way/'
There are many by-paths that lead to destruction.

We must also observe to prevent mistakes, there may be a
forsaking of a particular sin that has been delightful and predo*
minant, without sincerity towards God : for another lust may
have got possession of the heart, and take the throne. There is
an altctmate ^(uccession of appetities in the corrupt nature, accord-
ing to the change of men's tempers or interests in the worlds
As seeds sown in that order in a garden, that it is always fiill of
the fruits in season : so original sin that is sown in our nature
is productive of divers lusts, some in the spring, others in Ae
summer of our age, some in the autumn, o^ers.in the winter.
Sensual lusts flourish in youth, but when mature age has cooled
these desires, worldly lusts succeed.; in old age there is no relish
of sensuality, but covetousness reigns imperiously. And as the
eonditions and interests of men alter, so their affections change ;
they are not constant to their bosom-sins. Jfow he that expeb
one sin, and entertains another, continues in a state of sin ; it is
but exchanging one femiliar for another ; or to borrow the pro*

• Victorq; Medosae Tictot in Aodroflneda. MtmU,

bF UPRIGHTNBSS. «103

phet'« expremiim, ^^ it is as if one should fly JBrom a lion^ and
meet with a bear, that will as certainly devour him/*

The forsaking our respective sin is the inseparable effect of
uprightness. It has been proved before, that if the heart be di-
Tided between obedience to the divine law, and inclination to
any sin, it is fake to God. Repenting Ephraim said, <' what
have I to do any more with idols?*' Hosea 14. An express-
flion of vehement detestation : idolatry had been the reigning sin ^
of that tribe, and therefore the renouncing of idols was a clear
convincing sign of their sound conversion. It is impossible that
sincere love to God, and the habitual allowance of a known sin
should be in the same heart, as for the ark of God and the idol
of the Philistines to be placed on the same altar : uprightness is
consistent with frailties, but not with chosen lusts. As loyalty
to the prince is consistent with some actions contravening his
laws, that proceed from ignorance or surprise : but loyalty is in-
consistent with rebellion, that is open treason, or with treasona-
ble designs that are secret rebellicm. So any sin that men pre*
sumptuously live in, or consent to in their hearts, is absolutely
inconsistent with uprightness.

2. Let us be excited to keep ourselves with all diligence from
our iniquity. This is the master-piece of mortification, the
noble effect of renewing grace, and very difficult to the corrupt
nature. To enforce this duty, I will propound those motives
and meam as are very conducing for our peiformance of it*

The motwes are,

(I.) Habitual indulged lusts are irrecondleable with the state
of grace ; they render the sinner, till forsaken, incapable of God's
pardoning mercy here, and the heavenly glory hereaften The
gospel is a gracious act of oblivion for the restoring of rebellious
sinners to the favour of God : but the pardon is obtained upon
conditions that are indispensable. Mercy is as»ired to penitent
believers for all their sins of ignorance, and those frailties that
%re the causes of their daily sorrow and watchfolness, and for all
|yresumptuons sins retracted by repentance: but the Saviour of
the world excludes the impenitent and unreformed from mercy;
** unless ye repent, ye shall all likewise perish." Now when re-
pentance is sound and solemn, the spirit is deeply wounded for
that sin whereby God has been most dishonoured, and his law
violated : the remembrance of it opens a full stream of tears^

104 TUB 8UEB THIAL

^nd excites a holy hatred: and according to the d^eea of 691^
TOW and revenge, there will be care to preserve oorselvee from
that sin. The psalmist saith^ ^^ blessed is the man to whom, the
Lord imputes no iniquity, in whose spirit there is no guile ;" im-
plying, that one reserved lust which is a certain argument of
deceit in the fairest professors of religion, is a bar against th^
pardon of our sins. The .tenor of the unchangeable covenant of
grace is, ^^ I will write my laws in their hearts ; and I will be
merciful to their unrighteousness, and their sins and iniquities I
\%iil remember no more;" God promises to reconcile their affec-
tions to his commands* The law may be writtea in the mind
and memory of an unsanctified person, for the ideas of the most
repugnant thiiigs are consistent in those faculties ; but the hj^art
is not capable of contrary objects : the love, of God's law expels
the predominant love of sin. Now since the promise of pardon
is in conjunction with inward sanctification, which implies an
universal aversion from sin, it is evident that indulged habitual
lusts are not capable of pardon : whatever quality the sin be of,
whether of omission or commission, the allowance makes it des*
tructive to sinners. As from what comer soever a blasting wind
comes, whether from the east or the north, it destroys the fraits*
If but one selected sin remains in the affections and practice, it
pontracts t}ie m^iguity of all the rest, and will prpve deadly to
^he ^o]ilf

It is not a presumptuous reliance on the merits of Christ will
*^ save men with their sins."

The atonement made to divine justice by the precious sacrifice
of the Lamb of God, was never designed for the reconciling God
* to those who with depraved obstinacy continue in their sins : it
is utterly inconsistent with the divine wisdom, holiness, justice,
and truth, to appoint a s^rifice for tlie expiaticHi of final impe^
liitency : such out-sin the death of Christ, I will not say as to
its infinite merit, bi|t as to the application and intended benefit
of it. The value of his death to abolish the guilt, and the vir*
tue of it to mortify the power x)f sin are inseparable. The pre-
cious balm has a fragrant smell that revives the spirits, but with-
out applying its substance to the woimd the scent will no( heal it*
The soul must feel the power of Christ's sufferings to kill our sins,
otherwise the pleasing belief of his righteousness will not justify
us before God. The mercy-seat sprinkled with bis blood affords

OF TJFHieiiTNBM. 106

f roteetum bma the avenger to all relenting, returning sinners ;
but juitiee will tear the presumptuous sinner from the horns of
the altar.

The most rigorous penance will not avail without mortifying
the affection to sin : the most severe discipline to the body, is
but like a mountebank's ^^lying the salve to the weapon with-
out dressing the wound, that cannot work a sound cure.

l*he dispensing of the Ueasure of merits to penitent pay«
masters, and giving mercenary bills of exchange to receive right*
eousness from others, is so wretdied and transparent a fallacy,
that were not the mkids of men prodigiously stupified, it is im-
possible they should believe it will avail them before the jndg-
went^-seat dF God.

Let our prayers be never so frequent and earnest, they are of
4o prevalency with God whibt the beloved sin is retained. The
eonditioo of our favourable audience is set down by Solomon in
his divine prayer at the dedication of the temple ; '^ what prayer
or supplication soever.be made by any man, or by all the people
fit Israel, which shall know every man the plague of his own
heart, and spread forth his hand to heaven ; then hear thou in
heaven, and beariqg forgive.'* 1 Kings 8. 38. If they shall be
sensible of the bosom sin, of its pestilential malignity, and with
repenting sorrow acj^nowledge and forsakeit, they are prepared
objects of mercy. David saith, '* if I regard iniquity in my
heart, the Lord will not hear my prayer.'' God sees through ail
the disguises of hypocrites, and has a bright prospect into the
heart, if any inrinuating infirmity be cherished there, it will make
him averse from our persons and requests.

It is not the performance of religious and charitable duties,
ihat will purchase indulgen<^ for a beloved sin. The most costly
sacrifices, %he most liberal charities, are neither pleasing to God,
nor profitable to us, without an unfeigned renouncing ot our sins.
It is a, carnal shift that many use to excuse the practice of a
chosen sin, by the doing some good things : many strict ob-
serven of the rituals of religion, are dissolute epicures: as if (hey
might compensate for their voluntary defects in one duty by their
«are in another. But if eonseience be not so far stupified that it
can neither hear, nor see, nor speak, it is impossible but the
guilty deceiver must be terrified with the words of St. James,
*^ that whosoever shall keep the whole law, yet ofiend in one

106 THB SORB TRIAL

point, he is guilty of all :" the most strict observance of one pre-
oept will not excuse disobedience to another : the TOhintary con« .
tinued transgression of any command invdves a man under the
guilt ofbreaktng the entire law, the divine authority being de-
«pised that makes it binding. I will instance in one kind of sins.
* Many that have increased their estates by craft and circumven-
tion, or by violence and rapine, will bequeath part to pious uses,
fwesuming by a kind of composition with God to be discharged
•of their guil^ gains. St. Austin observes that some in his time
thought it to be obedience to the command of our Saviour,
^^ make yourselves friends of the mammon of. unr^hteousness,
that when ye^fidl they may receive you into everlasting habita-
tions.*' This is to defile and debase the name of the righteous
and Holy God, it is to make him altogether like to corrupt men,
as if he would be bribed to pattonize their wickedness. And in
other cases, thus monstrously carnal men bend the rule of recti-
tude to the obliquity of their desires. They are willing to de-
ceive themselves, and imagine that only ministers of a preciser
strain will terrify them with eternal judgment for ohe retained
m; they desire and are apt to believe such a mercy, as will
bring them to heaven with their sins in their bosoms. But the
apostle'^wams us, <' be not deceived, God is not mocked ; as a
nan sows, so shall he tesp/*

There are sure and tender mercies for the upright ; but strict
and certain justice for the wicked. Sincerity is so uniable and
pleasing in God's eyes, that he graciously passes by many infir-
mities upon that accoimt. It is said of Asa, '^ that his heart
was perfect all his days,'' 2 Chron. 16. 17* and notwithstanding
some gross faults, God accepted him. But when the heart is
, corrupted by the love of some pleasant or profitable sin, it ren-
.ders a person with the most qpecious services odious in God's
jsight. In shoit, indulged known sins that men habitually com-
mit in hopes of an easy absolution, are not tlie spots of God's
diildren. It is so directly contrary to the divine nature, to that
holy ingenuous fear of offending our heavenly Father resulting

* PuUnt fc facere quod praceptuin est, dicsnt eoim nipcrem aUeast
Mammona est iDiquitatis: erogare inde aliqnid maxime egeotibai sanctif hoe
est, facere amicos de Mammooa Iniquitatis. Iiitellectui iste corrigeDdui est,
imo d« Ubolis cordis dclendos t»U Noli taJcm piogere Dcam, jiitg, Ser. 25.
deVer}). Dom.

or BPBIGBTMBBi. 107

from it^ that cmly the widied are capable of such a dspo^ion.
PresuoiptiXHis sins are a contumeliocis abase of dhrine mercy, and
exasperate that high and tender attribute to the coofonon of sin*
.ners at the hist. '^ Do good, O Lord, unto those that be good^
and to them that are upright in heart. As far soeb as turn arida
to thdr crooked ways, the Lord shall lead them forth with the
workers of iniquity/' Psal, 125. 4.

. (2.) We may, by divine grace, subdue the strongest lusts, that
from our nature and temper, or from custom, and the interests
of the carnal state have rule over us. The new covenant assures
believers, that ** sin shall not have dominion over them, because
they are not under the law but under grace/' The law strictly
Jorbids sin, but the gospel ftunishes with strength to subdue it.
It is fnie, inherent comiption has so divested men of sphituri
atieogtb, that they cannot free themselves from the power and
infection of sin : and when any hist is fomented by temptations,
and has beim frequently gratified, it is more hard to be sub*-
dued.

. The apostle speaks of some, ^^ whose eyes were ftillof adulte-
xy, that could not cease from sin :'' they were in a state of car-
nalitVy and loved to be so. When hist is imperious, and the
will servile, men cannot wean themselves from the poisoned
breasts. This dirability consists in the depraved obstinacy of the
wiii, that aggnntates their sin and judgment. Yet so foolish ate
aimers, aa to use this plea to make them excusable for their ha-
bitual lusts i conscience checks them, and some faint desires they
have to avoid their sins, but they cannot change their natures.
They colour licentiousness with the pretence of necessity : they
complain of their chains, to let loose the reins of their exorUtant
desires in a course of sin. But natural comiption that involves
OS under guilt, cannot make us innocent. It is true, if in our
oQgiiiai condition, the human will had been stamped by fate with
an vnalterabie indinalaon to sin, we eouM not have been guihy:
^ for if there be no principles of liberty, all the names of good
md evil are cancelled, and all moral means, instructions, per^
s, threatenings, are but lost labour. In brutes there are
I natoral resemblances of virtue and vice, yet not worthy of
reward or punishment ; only so for as by imagination they are

* Vee boMs qvtsqt bcc main diet debeat, nee e»e Tsleat, niti voleDi.

108 'THE SUBS TRIAL

captdble oF imtniction and discipline, and by' coming near to rea-
ion, have a little imitation of liberty, they are rewarded or pa-
nished. But man in the condition wherein he was created, had
perfect freedom, becoming the dignity of the reasonable creature,
and was enriched with all the graces of which original righteous-
ness was compounded : the harmonious orders, and coherent dis«
positions of the soul and body qualified him for his duty. But
in the state wherein his voluntary sin has sunk him, the body is
often distempered by the annoyance of the mind, and the soul
pays an unnatural and injurious tribute to the vicious appetites
of the body : and when corruption is heightened by custom, and
the natural propensity inflamed by temptations, any lust becomes
more irresistible : so that without a new nature inspired from
above, they cannot rescue themselves from the bondage of sin*

Now the moraf impotence in men to vanquish their lusts,
though it will be no qiology at the day of judgment, yet it will
discourage them from making resistance : for who will attempt
an impossibility ? Despair of success relaxes the active powers,
cuts the nerves of our endeavours, and blunts the edge of indus-
tay. It is related of the West- Indians, that upon the first incur-
sion of the Spaniards into their country, they tamely yielded to
their tyranny : for seeing them clad in armour which their spears
could not pierce, theyfimcied them to be. the children of the
0un, invulnerable and immortal. But an Indian carrying a Spa-
niard over a river, resolved to try whether he were mortal, and
plunged him under water so long till he was drowned. From
that experiment they took courage, and resolved to kill their
enemies who were capable of dying, and recover thehr dear liber-
ty lost by so foolish a conceit. Thus men will languish in a
worse servitude, if they frmcy the lusts of the flesh, their intimate
enemies to be insuperable. Fear congeals the spirits, and dis-
^ables from noble enterprises, which hope persuades and courage
executes. Now we have an army of conquerors to encourage us
in the spiritual war with the flesh, the worid, and satan, ene-
mies in ccnnbination against us. How many saints have preser*-
ved themselves unspotted from the most alluring temptations ?
They were not statues, without sensible fieunilties, but ordered
them according to the rule of life; they were not without a ccm-
flict of carnal passions, but by the Holy Spirit subdued them :
and though some obtained a clearer victory thw Qthers, yet ^all

OF UPRIGHTNXSS^ IjQB

were irictorious by divine graee. The examples of ao many hdy^
and heavenly men, prove as dearly and comvineingly, that the
strongest lusts may be subdued, as the walking of Diogenes de*
monstrated there was progressive motion against the sophistical
arguments of Zeno. " I can do all things, saith the apostle,
through Christ that strengthens me." To omnipotent grace all
things are easy. Our Saviour speaking ci the extreme difficulty
of a rich man's salvation ; <^ that it is as easy for a camel to go
through the eye of a needle, as for a rich man to enter into i^e
kingdom of heaven,'' presently mitigates the difficulty ; ^^ what
is impossible to men, is possible to God." He can sanctify a
rich man, that his humility shidl be as low, as his estate is rabed
above others ; that his affection shall be heavenly in the afflu-
eii<ce of the world ; that trust in God shall be his deaiest trea-
sure. Divine grace is a sure fountain of assistance to all that
sincerely seek it. It is the promise of God, '< Ephraim shall say,
what have I to do any more with idols ?" The idols that charm-
ed their imaginations, should be rejected with deep abhorrence.
Our Saviour cured the paralytic person that for thirty-eight years
had been in a deqperate case, incurable by natural remedies : an
emblem of the efficacy of divine grace in curing the most invete»>
rute habits (^ sin. There are recorded some eminent instances
of the power of grace in changbg the nature of men. Nico4e<-
mus came to our Sayiour concealed, at first by night, as being,
ashamed or afraid oS observation in the day : ^< but when he was
bom again by the r«iovation of the spirit," what an admirable
change was wrought in him : with a holy heat of aflfection he
defended our Saviour when alive, in the presence of the phari-
sees, his unrighteous and implacable enemies : he brought costly
preparations for his funeral when dead: and these two^ glorioue
effects of lus vakmr, are recorded by St. John with this addition^
(' this is that Nioodemus that came to Jesus by night." John 7.
19. John 19. 37* . No passion is more ungoveniable than festit,
yet even the apostles did not eqxress such fidelity and fervency
fiir the honour ot their master. Another instance is of the jailos
that kept the apostles prisoners : he was of a harsh cruel tem-
per, a quality adherent to his office ; but grace so intenerated
and softened his heart, that ^^ he took them the same hour of
the night, and washed their stripes. Acts 16. 33. A visible
and sudden effect of the spirit of love and power^ and of a sound

1 10 TBM SURE TRIAL

iniiid. It 18 Teooniled of many who used ^^ curiom arts, tliey
brought their magical books, though coanted worth fifty thoa*
sanil pieces of silver, and burnt them : so mightily grew the word
of God, and prevailed/' Acts 19. 19, 20. How insuperable
soever sin is to naked nature, it may be subdued by grace. St.
John gives an honourable testimony of the christians to whom
he wrote: ^^ my UtUe children, ye are of God, and hatve over-»
eome the evil one : for the spirit diat is in you is greater than
diat which is in the world/' The Holy Spirit is not only great-
er in hhnself than the tempter, but as fortifying weak christians
is superior to the evil spirit, with all his train of artiflery, the
manifold temptations which the world affords in his war against
oar souls. Satan takes advantage, not only from our security,
bat our pusillanimity : we are therefore <^ commanded to resist
the devil, and he will flee from ns." * What is observed of the
crocodile, is applicable to the great enemy <^ our salvation : he
is terrible in his assaults upon the funt-hearted, but flies from
those who are watchful to resist his temptations.

To excite christians to make serious and hopeful trials for the
subduing the strongest corruptions, I will select'two examples of
the virtuous heathens, who restrained anger and lust, that are
1^ most rebellious passions against the empire of the mind.
Soerates by natural temper was choleric, yet he had so far redu-
eed his passions under the command of reason, that upon any
violent provocation, his countenance was more placid and calm,
his voice more temperate, and his words more obliging ; thus by
wise counsel and circumspection^^ he obtained a happy victory
over himself.

The other is of young Scipio, the Roman general in Spain,
who when a virgin of exquisite beauty was presented to him
among other captives, religiously abstained from touching her,
and restored her to the prince to whom she was espoused. How
do such examples of the poor pagans, who in the glimmerings of
nature expressed such virtues, upbraid christians who ue servants
to their corruptions in the light of divine revelation ? If by the
practice of philosophy they kept themselves from the dominion!
of their carnal appetites, shall not christians by a supernatural
aid obtain a clearer victory over them ? In vun do men pre*

• TerribiliB cootra fogaces b«c bestia, fusaz contra sequentei. PSn.

OF UPRlOHTNBflS* Hi

tend want <if strength to vanquish their stubborn hisCs ; for if
they sincerely seek for divine grace^ and are CEiithful in the use of
means proper to tliat end^ they shall obtMu a blessed fi«edoni
from the power of sin.

(3.) The subduing the ruling lust^ will make the victoiy over
other sins more easy. Our commission against sin, is like thitf
of Said i^nst the Amalekites, to destroy them all : if any one
be spared, it will prove as fatal to us as die Amalekite that dis-
patched Saul, who suffered him to live when the whole lineage
was docHned to utter excision. Now amongst the divers luats^
that war against the soul, some are the leaders that give vigour
to the rest, that recal them when withdrawn, rally them when
scattered ; and renew the fight against us. As the virtues of the
sanctified mind, so the passions of the carnal appetile assist one
another : therefore when the corrupt pasMon that was so danger-
ously iofluentiai upon the rest; is subdued by divine grade, they
necessarily decline, and are easify, n^yrtified. . .

' The temperamental lust is the -root firom whence. many others
spring and are fed, and the eradicating of that takes away the
strength and life of other vidous Sections. The king of Spia
oommanded his captions not to %ht against small or great, but
only against the king of Israel ; and after he wa^ elaih,' the vic-
tory over his army was presently obtained^ Let us direct our
zeal against the leading lust, for all th^ servile lusts must &11 and
die with it. * When Mithridates the king of Pontusy a fieree
implacfible enen^ of the Romaiis was killed, their ji^ was exu-
berant in sacrifices and feasts, eiteeming that ah army of ene-
mies were extinguished in his death.

Besides, one victory inspires coarage to achieve another.
When David was to encounter with Goliab, he derived confi-
dence from his experiuce; '^Tbe Lord that delivered me out of
the paw of the lion, and out (tf the paw of the bear,, he will deli-
ver me out of the hand of this Philistine."' 1 Sam. 17. 37.
The visible expresses of the divine power in conquering die for-
mer enemies of the church, were the rapport of thdr faith :
'^ Avrafcet, awake, O arm of the Lord, and put on strength.; art
(hou not it that hath cut Rahab, and wounded the dragon, Pha-
raoh and the Egyptian army?" Isa. 51. 9. In our spiritual

* In Has MithridaCe iofialtos hostes peUisse rati. Fhr,

112 TM St^tLB TRIAL

wmr&rej experience of the divine assistance is a cordial that for^
tifies the spirits : if the strongest and fiercest of our corruptions
lie bleeding ready to expire^ we shall not fear the rest. The
same grace that has subdued the reigning lust, will make an im-
pvession of obedience upon our affections that are less powerAil
in us.

(4.) Consider how dearly our sins cost our Saviour, his sacred
blood, to reconcile us to Qod, and to set us free from their do«
minion. This is an argument purely evangelical, and most wor^
thy the breast of a christian. He dearly purchased a title to our
love, and the serious contemplation cf his passion, has an admi-
rable efficacy to inspire the flatoe, and consequently to make sin
odious, that must be expiated and purged away by such bitter
sufferings. Our sins brought our Saviour to the cross, and can*
we entertain them in our hearts with the crimson guilt that
cleaves to diem ? Can we live in the practice of them, and cru-
cify him afresh ? He '^came to redeem us from all iniquity, and
purify us to himself, a peculiar people zealous of good works/'
How can we defeat the end and disparage the efficacy of hie
death 7 How can we violate such dear obligations ? To che*
rish apy sin is the most ungracious and unkind return to his
bleeding dying love, who valued our souls more than his most
precious life. Were it not visible by daily experience, that many
are so prodigiously wicked, it would riuse our wonder how it is
possible, that any christian to whom the love of the Son of God
in dying for our suis is revealed, should indulge himself in any
sin. If we did frequently and with solemnity and seriousness re^
member the death of our Saviour, and his blessed intention in it,
we should find that change in our hearts in regard of our sins, as
Ammon did in his affections to his sister Tamar : his incestuous
love to her at first was a secret fire that consumed him ; but after
he had dishonoured her, and polluted himself, his hatred of her
was more extreme than his love before : thus the sins that have
been as near to us as our bosoms, as pleasant as our eorrupt in-
* dinations, as familiar and intimate as custom, that have deeply
defiled our souls, we should with stronger detestation reject them^
than ever with delight we committed them.

(5.) The blessed reward of uprightness- is a powerful motive
to excite us to keep ourselves from our sins. The firmament is
not sowe<l thicker vrith stars, than the scripture vritir precious

or uFRioamBM* 119

promisM to the upright. They have a peculiar interest in the
kyve of God that is the feuutain of felicity : << The prayer of the
upright 18 his delight/' Pior. 15. 10. He is most graciously
ready to supply-all their wants^ satisfy their desires, allay their
sorrows, overcome their fears. '^The Lord is a sun and a
shield : he will give grace and glory,, and no good thing will he
withhold from those that walk uprightly.'' Psal. 84. A com-
pr^ensive promise of the blessings of time and eternity.

The highest honour is the reward of subduing our rebellious
lusts. '^ He that is slow to anger, is better than the mighty :
and he that nileth his spirit, than he that taketh a city." Prov*
16. 32. The quality of the enemy makes the victory more illus**
trious. Now the rebellious passions that war agdnst the soul^
are enemies infinitely more dangerous than those who destroy .the
bodies and estates (rf men. The conquest of armies and cities is
achieved by boMness and strength, that are not the peculiar ex«
cellendes of man, for the horse and the lion are superior to him
in those respects : but the reducing his uiuruly aflfecdons into ho«
ly order, is the effect of divine grace, wherein we resemble God*
How many of the Cunous heroes, in the world's account, were
worse than wiM beasts, enemies to humanity, that unnaturally
and barbarously spilt the blood of thousands to purple their usur-
ped royalty? But in subduing the tyramious passions of lust
and anger under the sovereignty of the renewed mind, there is
the happy union of innocence and victory.

There are degrees in the exaltation of the saints, as the pas^
sioD8 their inward enemies which they subdued, wefe more stub^
bom, and hardly to be overcome. In some there is such a con*
eord of humours, such a placid mild temper, that they enjoy a
pacific possession of themselves : but this is the benefit of nature^
not of victorious grace. • Where there is litde resistance, there
is no honour to overcome ; where there is no^matter of triumph,
there is no glory in triumphing. But when in the natural tem*
per there are seeds of indtation to fierce anger and inordinate
hnt, and when those propensities are inflamed by temptations, if
we subdue those disorderly and violent passions, it is the most
noUe eflbct of divine grace. On the contrary, the sinner that
yields himself to the sway of the carnal fq>petites, is '^die ser*

• MsgU extra fUla quam cvm vlrtutlbof. TttciU Lib. I. ife Clmidf*.
VOL. II. H

H4 TUB 8URB TEUL

Tant of corruptioD :" 1 Pet. 4. is defiled aad debased in such s
manner, that he is sunk below the beasts that perish : for what is
baser than corruptioa, except the sinner that obeys it ?

The peace and joy that is the reward of victory over our sins,
cannot be understood but by experience. What a savour of life
is the death of a reigiting sin ? What an angelical comfort was
it to Joseph and the blessed mother of Christ, when the advice
was brought from heaven to them in Egypt ; ^' Arise, for they
are dead that sought the young child's life ?" What consolation
does it afford, when the holy spirit witnesses with our spirits,
that the enemy in our bosoms, that sought the life of our souls,
is mortified by repentance ? the psalmist tells us, " Light is sown
for the righteous^ and joy for the upright in heart/' Psal. 97.
II. The present sense of God's favour, and the fiiture hop6 of
glory, shed abroad that bright serenity in their breasts, that is, a
reflection of heaven.

In our extreinity, when a good and quiet conscience will be
more valuable than crowns and sceptres, and solid Comfprts more
worth than the world, how refreshing wiU the inward testimony
be of our uprightness ? When Hezekiah was under the sentence
of death, and his kingdom could afford him no comfort, ibk al-
layed his sorrows, '^ Remember, O Lord, that I have walked
before thee with an upright heart.'' Isa. 38. .3. This testimo-
ny of conscience will calm our agonies, and expel the terrors of
that last enemy : this lyben we are ready to die, will assure us
that our Redeemer lives. The two substantial jo^, (how di-
vine !) the one from the reflection upon the past life, the ot^et
from the prospect of eternal life, are the blessed Mward of up-
rightness. In short, the sum of felicity is expressly assured to
them : '' The upright shall dwell in thy presence, where is ful-
ness of joy, and rivers of pleasure flow for ever.

(6.) Consider the wofiil effects of indulging the lusts, that by
pleasure or profit bribe men to give consent to their commission.
The naked light of reason diseovers sin, and makes it unea^. to
conscience : but a strong light armed with terrors, the law of
God, with tlie doom annexed to the precept against rebellious
sinners, makes it fearful. The command is peremptory and uni-
versal, with respect to all temptations and allurementarto sin, be
they as dear and difficult to be parted with, as the " right eye,
or jrigUt hand/' Mat. 5, the most, us^l and precioii? itjstru-

OF 0PRIGHTNSS9. 115

ments of lifi^ yet they must with abhorrence be cast from us^ or
'^ the whole man will be cast into hell fire, where the worm dies
not, and the fire is not quenched." Mark 9. This terrible
threatening is sadly repeated by our Saviour three times, to make
the more powerful impression upon sinners.

The guilty accusing conscience begins the everlasting hell
here. Our Saviour saith, that ^' a woman when she is in travail^
hath sorrow because her hour is come ; but as soomas she is de-
livered, sheremembereth no more the anguish, for joy that a man
is bom into world :*' but a sinner, after he hath brought forth
his sin with pleasure, is struck with horror at the monstrous
birth. When conscience is strongly awakened, it arraigns and
condemns without partiality : the sinner is the executioner of the
sentence upon himself. The torment of the spirit is invisible to
othersy and in that the liker hell, and unavoidable. It is- as the
cruel practice of the tyrant, related by the poet, who fastened a
dead body and a living together, that the putrefaction and stench
of the one, might cause a lingering death in the other : this is a
little resemblance of the effect of the guilty conscience charged
with '' dead works," and insepavabfe from the sinner. Ail the
pleasure of the world cannot stupify the sense, or mitigate the
torments of the wounded spirit* ,

In the approaches of death, the sins men have indulgently
committed, return to the memory, and the ghastly apparition
strikes them into consternation : the thoughts are fearfully trans*-
ferred from the sick body to the guilty soul, from the considera**
tion of the first death to the second, that imihediately attends it.
In vain they desire to live, for time is irrevocably passtd, and the
season of mercy expired : in vain they desire to die entirely, and
put an end to their misery, for immortality is the inseparable but
fatal privilege of their nature. If they look upward, revenging
justice is ready to pass a heavy doom ; if beneath, a fearful depth
is ready to swallow them up. Who can express the agonies and
throws of the guilty conscience, the dismal degrees of the tor-
menting passions in the wicked, under the apprehensions of eter-
nal judgment ? Yet the most fearful apprehensions are not
commensurate to the prepared plagues by vindictive justice fov
impenitent sinners. " Who knows the power of God's wrath ?"
The chosen expressions in scripture to represent" it, will be veri-
fied in higher degrees, than can be inflicted 'from the most vehe-

H 2

116 THS SURB TRIAL

ment and terrible things in the world. Fire is so tprmenting to
sense, that no man can endure the pmnt of the flame of a candle
upon his flesh: ^^Who then can dwell with devouring iire, and
with everlasting burning ?"

Besides, the damned are not only passive, hut active in their
wretched state : there is a hell cf rancour and indignation within,
and of fire and brimstone without them : what furious reflections
will they make upon their votary madness, that for the seeming
pleasures of sin that were but for a season, they should continue
their rebellion agdnst omnipotent Deity, and bring upon them-
selves his fierce and unchangeable displeasure. This infinitely
aggravates their misery : after a million of years, the entire sum
remains that revenging justice will exact for ever. The righte*
ous Judge will never so far be reconciled as to annihilate them.
Perfection of misery! Desperate sorrow! A life in torments
that never dies, a death that never ends.

Surely it is impossible for men that have reasonable minds to
choose the pleasures of sin, that are like bubbles on the water
that presently break and vanish, when attended with mbery that
admits no ease or end. Is there any possible comparison be-
tween them ? The serious belief of hell cannot consist with the
knowledge and purpose of sin, , and the delightftil practice of it :
either the belief of it will infiise and impress such efficacious vir-
tue into men's minds that will restrain them firom sin, or the
habitual course of sin will extinguish or eclipse the belief of the
punishment.

It is recorded of Croesus, when pursued by the army of the
Persians, he filled a strsut passage between the mountains with
boughs of trees and set fire to them, and thereby secured his re-*
treat : if men were so wise as to set the fire of hell between the
temptations of sin and their affections, it would be a sure defence
from their spiritual enemies. But the scene of torments prepa-
red for unreformed sinners, is little understood and less believed
by men whilst they are in prosperity : though the Saviour of the
world has in great mercy revealed them in such expressions, as
may terrify even secure camalists, that only live to sense. Infi-
delity lies at the bottom, and renders the most terrible truths in-
effectual. There is such a riddle in the tempers of men, they
are not sensible of divine mercies till deprived of them, nor of
divine judgments till they feel them. But if right reason were

OF UFRIGHTNBSS# 117

Uttendied to, they must be convinced of unseen rewards and pu-
nishment to be dispensed in the next state. For the light of na-
ture discovers an essential difference between moral good and
evil : from hence proceed the reflections of conscience either ap-
proving or condemning our own actions, and making a judgment
upon Uie actions of others by that common rule, according to
which all acknowledge that men ought to live. This truth is so
engraven in the human nature, that even the most wicked sin-*
Hers, who endeavour, if it were possible, to make conscience so
blind as not to see, and stupid as not to feel, yet cannot totally
exclude the application of it to themselves, and will acknowledge
the obligation of it in the general, and with respect to others.
Now the law of Grod written in man's heart necessarily infers a
judgment upcm the transgressors of it, and the judgment includes
a punishment becoming the majesty of the Lawgiver that ordains
it, and the extent of his power that executes it. Divine reveia*
tion makes this truth mudi more dear and certain. The apos-
tle tells us, '^ If we live after the flesh, we shall die :" and will
God cease to be holy, and just, and true, that impenitent sinner^
may escape punbhment ?

Bat there are some poisonous principles infused into the hearts
of men, that encourage them in their sins, notwithstanding their
assent to the doctrine of a future ju^;ment*
- Some CBomot persuade themselves^ that God will be so strict
and severe, that for a sin^ forbidden pleasure, when they re «
spect other commands of his law, he will condemn them for ever.
The secret presumption that one transgression will not provoke
their Judge to extreme wrath, hardens them in a sinful course*
But St. James declares, ^' He that offends i^ one point is guilty
«f all" One known allowed sin that a man habitually eommits,
involves him in the guilt of rebellion against ^the divine authority
that made the law. It was observed before, Herod did some
things acc(»dtng to John's divine instructions, but he would not
part with Herodia^ and that one sin denominated him wicked.
Many are like him, they observe some rules of religion, perform
some duties, are asealous against some sins, but there is an Hero-
dias, a sin pleasant to the taste of their temper, that they will
not relinquish, and without any promise, nay against the threat*
enings of God, they believe he will be merciful to them notwidi-
Standing their wi^edness* This presumption is an unnatural

H 3

113 THB SURE TftlAL

abuse of God's mercy. This exasperates that high and tender
attribute : for what can be more provoking than to imagine that
the divine mercj' should encourage sin, and protect unreformed
sinners from the arrests of vindictive justice ?

The blood that Ahab spared in Benhadad induced a deadly
guilt, as that he spilt of Naboth ', as God spake by the prophet
to him^ ** Because thou hast spared that man, whom I appointed
to dastruction, thy life shall go for his life :" the application is
easy, to spare the life of sin will cost the life of the sinner. One
lust that adhering custom, or the closer nature, or any carnal
interest so endears to men, that they do not sincerely desire
and endeavour to mortify and forsake, will be fatal k> them for
ever.

Some habitual sinners when terrified with the ^prehehsion of
future judgment, (for God sometimes thunders in the conscience
as well as in the air) endeavour to quiet their fears by presuming
that the death of Christ wUl reconcile offended justice, and his
blood cleaiise them from all sin. They wijl lean upon tbe cross
to save them fix>m frdling into the bottomless pit, but not crucify
one lust on it. The vanity of this has been showed before : I
shall only add, that it is most opprobrious to the Son of God,
and most destructive Co sinners ; for it is to make him the minis-
ter of sin, as if he came into the world to compose a church of
rotten and corrupt members, and unite it to himself: such a mys-
tical body would be more monstrous than Nebuchadnezzar's
image, of which the head wais gold, and feet was miry clay.
And this will be most destructive to their souls ; for by turning
the remedy of sin into an occasion of sinning, they derive a wolul
guilt from the death of Christ instead of the precious benefits
purchased by it for true believers. For an unreformed sinner ta
oppose the blood of Christ to the fears of damnation, render his
condition desperate.

The most who continue in a sinful course, strive to elude the
warnings of conscience, by resolving that after the season of sin-
ning is passed, they will reform, and apply themselves to seek
the favour and grace of God. But how hazardous, how incon-
gruous is the delay of serious repentance? How hazardous?
The lives of sinners are forfeited in law, their time is a reprieve
depending merely upon the favour of the Judge, how <can they
have a warrant for a day ? But they are young, and strong, and

6lr OyRtOStNSM. H9

think the Ablj of death and their last account to t)e at a great
ctistance. Vain security ! as if defith were not in every place,
and every hour, as near rebellious sinners as their sins that de-
serve it : ^' if diou doest evil,"" says God to Cain, " sin is at the
door/' Damnation is ready to tread upon the heels cf sinners,
and if dnrine clemency and patience did not interpose, would
immediately seise upon them. God sometimes shoots from the
clouds, and breaks the strongest buildings into ruins : it is not
the error of his hand, but his pity, that impenitent sinners
escape his visible vengeance. But who can assure them of fii*
turetime?

- Besides, suppose that sinners who hate to be reformed whilst
present temptations are so inviting, had a lease of time, can they
command the grace of God ? They now suppress the motions of
the Spirit, and in effect say to him, as Felix to St. Paul, awa-
kening his conscience with a sermon ^^ of righteousness, and
tempcfance, and judgment to come.: Go away for the present,
when it is a convenient season I will call for thee.'' But
will the holy Spirit assist them at death who have always resisted
him in their liiws ? Without his powerful quickening grace^
they will be unielenting in their guilty polluted state : and can
they have any regular hope to obtain repentanee unto life, when
they have so often quenched his warm excitations ? Delay pror*
ceeds from hardness of hsort, aad merits final desertion from
God.

How incongruous is it to expect, that divine mercy will accept
of a deatk-bed repentance, that is merely by constraint of fear,
and i, resolution to live well when they know they can live no
longer? To continue in sin upon this conceit, that God wiH
easily be reconciled to sinners at the last ; that confession with
the mixed affections of sorrow and fear, for the sensible effects of
sin in pains and sickness, and worse that immediately attend it
in the next state, will obtam a total and final acquittance from
our Judge, is an extreme dishonour to his ruling wisdom, his un^
spotted holiness, his incorruptiUe justice, and inviolable truth.
The mercy of God that will justify all unfeignediy repenting be-
lieving sinners for Christ's sdie, wAl justify God in the condemn-
ing wiUttl obstinate sinners, who render themselves eternally
unworthy of it.

To conclude the motives; if we desire thetevour of God that

H 4 ./

120 TBB 8UBB niAXt

is better than life, if we fear his wn^th that is worse than deaths
if we would obtain heaven, or escape hell, let us mortify our le*
spective sios.

I shall now propound the means that are requisite for the pre«
serving us from our special sins. If the foiloiwing rules seem
harsh and distasteful to the carnal mind, it is to be considered,
that medicines for the recovery and preservation of health, are
not sweetmeats irf a pleasant relish.

(!•) In order to the keeping ourselves pure and upright, we
must be inquisitive to understand intimately and distinctly what
are the sins to which we are most liable : for he that doth not
luiow what he should fear, is careless, and secure, easily disor-
dered and vanquished by a temptation. Some lusts are open
and notorious in the gross commission : others* lie deep and are
of a harder disclosure. Ignorance is the strong defence of sin ;
it begins in inward darkness : the captive is kept securely in the
dungeon. The understanding directs the wiU, the will com«*
mands the praetice : if the sin be undiscovered, we are not ae»
quainted with our danger, and shall not avoid it. A principal
part of our knowledge is terminated upon ourselves : . what is the
weakest part with respect to our natures, minds, and aQeeticHiB ;
otherwise not provided of defence^ we shall be overoome wHhoitl
xesiatanoe.

. Now by Bfiplymg the mfes that;^have beoi htgdy msicited on
in explicating the doctrinal point, we may understand our peca^
Mar sins. If we consider oilr constttutiosi, we may know what
sins are suitable to our tempers. Our frequent lapses me a sen-
sible discovery how the weight oi nature inclines us. The re-
fleeting upon the several ages of life, and our conditions in the
world, will be an indication what sins endanger ouf souls : the
young are strongly disposed to pleasures, the old to avarice, the
healthful and prosperous to intemperance in the use of worldly
things, the sick and afflicted to impat i ence, the rich to security,
the poor to envy.

. When the special sin is found stripped of its flattering cokyurs,
divest it of its alluring dress, that it may appear in its fouL de*
formity, and kindle an aversion in our breasts against it* The
correcting vicious errora begins in the enlightened mind, * that

* Et hoc ipium argvmentajii est in melios trantlati aoliiilf quod vitla sua
qua ad hac ignorabat videt. Smim. Epitt. 6.

OF UP&IGOTNBSS. 121

jificovers tbem, and our {Hroneness to them. And since we ar«
90 apt to disguise our darliog sins^ and to be partial to ourselves^
let us with the psalmist^ pray to the Father of lights^ <^ that he
yyould search u^ and try us^ and see whether there be any way
(tf ^ckedness in us, to discover it to us by the light of his word,
lud cover it w}th his pardoning mercy^ and lead us in the wi^
fverlasting."

. (2.) Diligent, watchfulness and circumspection is aneflfectual
Sieans to keep ourselves from the sins that easily encompass u8«
This implies prudence to discover dangeiSi and the exercise of
the spiritual powers to prevent and resist them. Watchfiilneas
ia ajUfiivevBal duty of constant revolution: there are respective
duties that belong to persons according to their relatioas5 and
9evei[al conditions : there are duties of stated times and seasons ;
but the duty of watchfiilneas to prevent sin, extends to all in this
frail state, according to our Saviour's command to his disciples^
^ .what I say unto you, I say unto all, watch i" and at all timesj
for though we are not always engaged in actual fight, we are al-
ways 19 the field, liable to manifold temptations, that are ready
to surprise us up^ careless neglect of oar duty. Habitual grace
if it be not drawn forth into exercise by constant watchfidnessj
Ciaan^ fortify us against sin.

A saint that is humble and watchfiil, preserves himself from
the power aadjnfaction of sin, that another who in degrees of
grace excels him, but reboea bis watch, is sadly foiled by. Jo-i
feph, a y^ungr man, by vigilance, and avoiding the temptation,
kqpt himself untainted from the impure sdicitations of his nus*
tiess ; David, though of great experience in religion, and of
eminent holiness, yet when he inteonitted his watch, how sud-
denly was he suiprisiMl ? From a careless gjlanoe, curiosity passed
into complacence^ complacence into lust,, lust into adultery, and
|S an eternal example to excite our foar and caution. If theie
be not a continued diligence, the same holy person that with
defiance and indignation has resisted the tempter at some times,
has beep vanquished at other times. Lot was righteous in
{Sodom^ but how foully and wofiiBy Be fell in the mountain ?

Now our c^ef care must be directed to avoid our special sins.
It is a fimdamental rule in the christian life, that our weakest
part is to be guarded with most jealousy, and fortified with the
stroiigest defence : for the most firequent and' dangerous assaults

122 TB£ 60IIB TAIAL

are on the side that is most open to surprise, f The subtSe
tempter addresses his insinuations in eompliance to our aflections :
he knew the softness of Adam towards his wife, and ebose her
to be the instrument of persuacBng him to eat of the forbidden
fruit. Every one has a carnal part, that like Eve the mother of
our miseries, is prevalent to corrupt us, and accordingly he suits
his temptations. It was the crafty counsel of Balaam to Balaky
Numb. 31. 16. not to encounter the Israelites with armed sol-
diers, but with the allurements of women, by whom they were
corrupted and seduced to impurity and iddatry ; and thereby
provoked God's wrath, and were divested ot his protection.
When Ulysses was employed to discover Achilles, who was con-
cealed in the habit of a virgin amongst the maids of honour, he
carried a f pack of toys, and a lance : and whilst i;he women
were looking upon the ribbons, and lace, and glasses, AchiUes
takes up the lance, that was suitable to his martial spirit, and
so was discovered, and drawn to the Trojan war, that proved
fetal to him. Thus the tempter is obserVant of our inclinations :
he will interpret a blush, a glance, a smile, a discontented ges-
tures, any signs of our affections, and by proper motives exdte«
the desiring and angry appetites, and is usually euecessiul. • Hia
advantage is chiefly from our security. It is easy to surprise a
suspectless enemy. St. -Peter stndtly warns us, ** be sober, be
vigilant ; because your adversary the devil, as a- roaring lion,^
wdketh about, seeking- whom' he may devour." - 1 Pet. 6» 8.
His diligence is equal to his malice. If we are not wise and
watehfiil, we shall fall into his snares.^ There is a fearlul in-
stance of it in Adam, who k>st the image and favour of God in
an hour, that his posterity cannot recover to all ages 5 yet there
was no corruption in his nature, he was ftimished with sufficient
grace: he might easily have repelled the motion to the confu-
sion of the tempter 5 but through carelessness he neglected his
duty to the eternal Lawgiver, sli^ted the double death, that of
the soul and the body, that was threatened to deter him from
am, and innocence did not preserve him from seduction. WhajK
reason is there to make Us- watcMul, both against our spiritual

« Eamasime qnteq; petitur, quapateL Stnec

f Anna ego £emineii aaimniB motnra YirUeio mercibttB Insert i. OvU^

ov trpRiGHTKJiss; 123

oiemies, and our own drowsiness, lest security steal upon us
without observation ? for our hearts are as ready to sin as Satan
is to tempt : besides the impression from tempting objects with-
out us, there is treacherous^ danger within : our prime care must
be to keep a severe command over our minds and hearts, to pre*
vent the entrance of sin. The carnal appetite allures the will to'
consent to the actual commission, by the mediation of the mind
that represents the pleasures and profits of sin. Therefore con-
science must be a vigilant sentinel to prevent, as far as is possi- .
ble, the first springing thoughts, the first risings of the sinfiil
affections. Sinftil thoughts and desires are possible acts, and are
more odious to God than the gross commission is to men. The
pernicious inspirations of the tempter are gradual: as one that
kindles a fire with a small breath, cherishes the fiaint sparks till'
raised into a flame; so warm desires are cherished by the'
thoughts, till they break forth into a wilder flame. This is the
most difiBcutt part of our duty ; we may more easily decline temp*
tations firom without, than keep a consbant guard within. But
there is no * excuse for the neglect of this duty, the consequence
being of no less moment than salvation. '^ We are commanded
to keep the heart with all diligence, for out of it are the issues of
life, and of 4eath also." As the elective faculty is inclined and
determined, such will be the quality of our actions, either holy
and good, or vicious and evil, and such will be the reward in the*
next state. It is true, it is morally impossible for even the best
men to be so exact in their watch, but vain thoughts may sud-
denly spring into the mind, and indeliberate motions may rise in
the wiU, (uriiich should be matter of sorrow :) but we may sup-
press those beginnings of sin, and prevent die morose thoughts,
the musings of the mind upon the pleasure or profit, that makes
tfae^ temptation so strong as to overcome us. If a watch be set at
the gates of a town, to prevent any commerce Mkh infected
places, though it is not possible to exclude pestilential vapours
that mix with the air, and fly imperceptibly about, yet the per-
sona and goods that e^me from infected places may be excluded*
^ A child of God keeps himself, that the wicked one touches him

* MmlU mat observanda pugnaBtibos, •! qaidem nnUa est negligentio
Tenia, nbi de salute cenatur. Vegci^

124 THB SURB TRIAL

not ;'' that 18, receives no defiling iiapressionB^ by yielding to his
suggesticMM.

Our next care muat be to avoid the outward temptations, that
are apt to excite those lusts that are most natural to us. The
art of our sjHritual enemy is to make use of objects * without,
to entice the affections within us* The world i^ords variety tf
temptations, that through the senses pierce the heart and wound
the spirit. It is therefore our duty and safety, with the strictest
caution, to guard our senses. The most make no other use of
their senses than the brutes ', it were well they made no worse.
Tbb acts of the understanding are immanent and inviwble, the
afiections mix with sensible objects, and are actuated with heat
and motion from them. For this reason holy men have been so
careful to lay a restraint upon the senses. Job <^ made a cove-
nant with his eyes, not to look upon a maid.'' David prays,
*' turn away mine eyes from beholding vanit>'/' When Solomon
had SQ earnestly pressed the divine counsel << to keep the heart
with diligence," he annexes most fitly for that end $ *' put away
iom thee a froward mouth, and perverse lips put fiur firom thee :
tet thy eyes look right on, and let thy eyelids look straight before
thee* Ponder the path of thy feet, and let all thy ways be esta-
blished : turn not to the right hand or the left; remove thy £oot
from evil/' The sum of which counsel is, that we should so
exactly guard our sensitive £acuUies, so order our words, ouc
looks, our ways, as to preserve ourselves from every evil thing*
Our great security is in flying from temptations. Lot was strictly
commanded ^^ not to look back on Sodom :" his wifis, by casting
a ]iogcnng eye towards it, was '* turned into a pillar of salt,
tp season the world by her example, to beware of the occasiooa
ofsin.''

It b extreme folly to enter hito temptation : for as near as the
melting of wax is when it is near the flame, so are the cwnal^
affiBctions of being enticed, and the will of consenting whep near
yifl i^ning objccts. Our sad experience may instruct us, how
prone our hearts are to yield to inviting occasions of sin^ and
how. often we have been foiled by venturing into the confines of
temptation. Solomon observes, '' surely in vain is the net spread

* Eripiant omnc8 aDimo tine ynlacre Tires : bee mmt jacnndl causa cibnsq ;

OF UPRIGHTNBS^. 12£i

m Sight of any bird.'* Prov. I. 17. If the toils be never so crat
tily Isddy and the bait be very enticing, yet a silly bird has that
foresight and caution, that it will not be tempted to run into the
net, but fly firom the present danger. What unaccountable folly
16 it in men, though the temptations of sin are never so alluring
to the carnal appetites, not to make use of the eye and wing, to
fear and fly from the entanglements of iniquity.

Besides, we forfeit the divine assistance, by entertaining thd
temptations of sin. The promise of preserving grace is to ud
while we are faithful to God : '^ he will keep us in all our ways,'*
whilst we are constant in our duty, otherwise we cannot depend!
upon his gracious presence and assistance. If a soldier be com-*
manded by a general to fight a duel with an enemy, he will arm
him with armour of proofs and secure him from treachery : but
if one from vain glory, from rage or revenge, against the com^
mand of his superior shall engage in a duel, he fights vrith great
hazard, and if he conquers, is punished for his disobedience*
Thus if in the regular course of our lives, the divine providence
so order things, that temptations approach us, upon our earnest
and constant prayer^ we shall be famished with *^ the armour of
God^ the shield of faith^ the sword of the Spirit, the helmet of
salvation/' But if we run into temptations, we provoke him
to desert us ; and if we are not overcome by them, yet for our
transgi^essing his holy command, we are liable to his displeasure.

Confirming grace is a continual emanation from the Holy
Spirit^ without which we shall fall every hour. It is therefore
extremely hazardous to venture into temptations : for the corrupt
nature that with weight and idolence inclines us to sin, is within,
and supernatural strength to control the combined efBcacy of the
inclination, and the occasion is from above, which is justly witb«
drawn when we *^ grieve the Holy Spirit,*' by eonverring with"
the temptations of sin^ ^^ The fear of the Lord is clean," eflec-
tiyely, as it induces an holy caution and circumspection to pre-
serve ourselves from the defiling, captivating snares of sin. It ia
a petition more necessary than that for our daily bread ; ^' leaA
us not into temptation :" considering our in^parable frailty, and
the arts of our spiritual enemies to take every adv&ntage over us,
we should with all possible ardency of aflection pray, that we be
not exposed to temptations, or not vanquished by them ; but if

126 THB SCmS TRIAL

we rashly esqMMC ourselves, our piftyers will be an indictment
against us, and we shall fall under condemnation.

(3.) Serious resolutions, and solemn engagements, are 6( ex-*
cellent efficacy to bind our deceitful hearts from yielding to sin.
In the christian life a general resolution, is absolutely necessary,
of being faithfiil to God, never to have correspondence with hiv
enemies, but always to cleave to our duty, notwithstanding all
the allurements or terrors of the world to supplant o«r integrity,
and surprise our constancy. David tells us, '^ I have sworn and
will perform it, that I will keep thy.righteous judgments.'' Psal.
1 19. 106. The divine law binds us antecedently to our consent,
but having taken the oath of fidelit}' to God, there is superin-
duced a new obligation to (Baten us to his service. After this, to
revolt from our duty, is rebellion heightened with the guilt of
perfidiousness. Besides, solemn engagements against particular
sins are necessary : Ephrmm ^^ shall say, what luive I to do any
more with idols?" He had been enchatited with the love of
idols, which he renounces with indignation. A practical decree,
a steadfast resolution to forsake our sin, will produce a diligent
use of means in order to that end.

In resolving against sin, we must depend upon the present and
perpetual assistance of the divine grace, without which our reso-
lutions will neither be sincere nor effectual. Carnal men under
judgments, do often relent and resolve against their sins ; from
the convinced mind, transi^it wishes, and floating purposes of
reformation arise : but till the heart be renewed by divine grace,
the will is incomplete t there are secret and sometimes undis-
cemed affections to sin, that by new temptations are drawn forth
and betray them to satan. It is a charge against the hypocrites
in the prophecy of Hosea, *^ they were like a deceitftd bow,*'
that being ill made, or ill bent, never sent the arrow directly to
the mark : sometimes after the carnal (acuities have been sated
with the gross fruition, men renounce their sins^ and promise
they \rill never '^ return more to folly :*' but those resolutions are
as insufficient to fortify them against the new incursion of tempt-
ing objects, as a wall of glass to resist the battery of cannon ;
fpr there is no permanent overrcding principle in the heart, that
makes the resolution steadfast against sin. But suppose the re-
Bolutioivs be sincere^ and proceed from a full bent of the he^

OP UPaiGHTNBM. 127

against sin^ yet if divine grace do not ratify them^ a strong
temptati<Hi.wiU break them^ as a gust of wind breaks the strings
of a cobweb. St. Peter consulting his affection, not his strength,
presumptuously engaged to his master, ^^ though all men forsake
thee, I will not forsake thee :'* but in the time of trial, surprised
with so strong a fear, that precluded serious recollection, and
distracted his mind from the deliberate comparing of the evil of
sin with th^^nstant dagger, he most unworthily denied his mas*,
ter, and is a sad instance how weak and wavering the best men
are, without the continual influences of the holy spirit to deter-
mine their wills, and make them with unfainting courage perse-
vere in their duty.

There is a vast difference between the sight of a storm at sea^
and a ship in violent agitation by the winds and waves, and the
miserable passengers with pale affrighted countenances, expect*
ing present death, in a lively picture; and being in a real ship,
in the midst of a real tempest, and in real danger of being swd-
lowed up by the ocean. The sight of such a spectacle without
fear, is but painted courage, as the object is upon which it is
exerdsed : if one should presume that his heart were impenetra*
ble to fear, because he sees the representation of esctreme danger
without fear, it were egregious folly, and would be soon confu*
ted if he were actually in extreme danger of perishing in the ra-
ging 8ea« Thus there is a great difference between temptations
represented, in our thoughts, and wlven immediately and really
before us : and between religious resolutions when temptations
are at a distance, and when actually incumbent on us. There
may be such resolution^ conceived in the mind in the absence of
temptations, that we may think ourselves guarded safely against
our ains ; and yet at the first encounter of a strong temptation,
ouir resolutions may cool and faint, and our vows of obedience
Ihay vanish as the *^ morning dew before the heat of the sun i".
there is such a levity and featheriness in our minds, such a muta-
bility and inconstancy in our hearts. Therefore the scripture
doth so frequently inculcate the duty of continual trust in God,
to.assis.t us by his strength to overcome our spiritual enemies.,
Divine grace raises our thoughts into steadfast resolutions against
•in, turns our resolutions into holy actions, our. actions into
permanent habits. ** God works in us, to will and to do of his
good pleasure."

128 THB 80EB TRIAL

(4.) If upon interaiitting our watch^ we fall into the sin that
we are prone to, speedy and deep repentance is necessary to re-
cover the favour of God, and to preserve us for the future agunsfc
it. Sins of relapse more easily prevail than in the first tempta*'
tion; because the tenderness and reluctancy of conscience is less-
ened by the commissioii of sin : they are more pernicious to the
soul, fbr besides the enhancing ci guilt, the unclean spirit re-
turns with more imperiousness from indignation that he was ex-
pelled. If we have been eflectually tempted to sin^ let us pre-
sently retract it by repentance : there will be a suspension of
God's favour, whilst we continue without a due sense of our sin ;
^^ let not the sun go down upon God's wrath,'' but with prayers
and tears sue out his pardoning mercy. The neglect of present
repentance is a step to final impenitence, that is unpardonable.
• Who can tell the degrees of danger in continuing in sin a day?
How many have been cut off in their early sins, and lost their
time, and hopes, and soids for ever? But that which more spe-
cially belongs to the present matter, is this, by the neglect of
speedy repentance,^ sin is more difficultly retracted. By conti-
nuance in sin, the heart is more unwilling and unable to mortify
it. The habits of the mind difier from the habits of the body;
these wear out by continuance, the others are more firm and
poweifiil: they are second inclinations, and as violent as the first
that are deeply set in corrupt nature. The heUiiig afresh wound
is much more easy than an inveterate ulcer : the healing the
aoul, and renewing it by repentance, is much more easy and
8afe, presently after the wounding it by sin, than after continu-
ance under the power and infection of sin.

A deep heart-breaking sorrow will prevent relapses into sin.
When conscience represents our sin in its killing circumstances,
as committed against the knowledge of the divine law, and our
vows of obedience, against the tender mercies, and dreadful jus-
tice of God : that for the low and despicable satisfrustion of th^
sensual part, we have made ourselves unholy and unh^>py : from
hence the soul is struck with a sorrow so pungent, that the lova
of pleasure is mortified, and the sweetest sin is imbittered. The

* Omnim Titla pesitm Imident, niai 4m rargvat oppresta ttnt i vekencn*
tltti cfwtca invelenUa pagaaDdnm est s oam ▼olaeratt laoiUB fatilidr est dan
a saDgalne recentia soot, abi corrapta Is malam tiicni ae Terteniiit dUKcilios
caraatar. Stnee. ad Marc,

tfeffoembrance of that perplexing angaish will heighten the aver-
tton and resolution against sin : the soul will fly with horror the
occasions of offending God, and recoil at the first glance of that
dm that coist it so dear, and which if entertained, witt renei;^ its
agonies. As one that narrowly escapes frotti bei)Ag consumed by
fire, retains so strong an hnprcssion of thd terror, that makes
him always circumspect Co avoid the like danger. ^* David's
broken bones made'' him Understand what a fearftil tin adultery
was, and cautious ever after. But a slight celhfession, a superfi-
cial sorrov^, a few sad thoughts and tears, are soon foi^t : when
the sinner presumes by a slight repentance to obtain reconcilia-
tion with God, he is ^ady to aneswer the nekt tfemptation/ andf
return to folly.

(5.) Fervent and constant prayer for the rstitv^tig grace of'
Grod, is indispensably necessary to preserve us fi'om our sins. It
is by the spirit of holiness that " we mortify the deeds of the bo-
dy :'^ thttt we put off the old man, and put on the new. Sanc-
tifying grace introduces a new nature, the prolific and productive
principle of a new life : it turns the current of the affections from'
sin to holiness. This is as astonishing as the miraculous motion
of the shadow upon Ahaz's dial, '^ that went ten degrees back-
ward." Unregenerate morality may lop the branches, restrain
from the gross acts, but sanctifying grace strikes at the root of
sin, the inward affection. There are some medicines that will
stop the fits of the falling-sickness for a time, but not expelling
the cause, the disease invades nature again : so monj counsels,
and politic respects, may stop the breliking forth of the lusts of
the flesh, but the inward affection of sin remaining will make us
apt to fall by the commission of it. San^ifying grace makes an
inward universal change in the soul t he' that was unclean in his
thoughts and desires, by the transforming power of the spirit,
*^ loves pureness of heart," delights in it, and has a fixed hatred
agwnst any thing that defiles: the soul that '* cleaves to the
dust," and jpursues the acquisition of earthly things as his trea-
sure, being refined and elevated 1^ grace, seeks the things above^
with vigorous endeavours.

In this the diseases of the body differ firom those of the mind :
* the first, notwithstanding the most earnest desh-e of cures, may

* Pars uiDitatiilvelle sanafi fait, Ita est paucos icftUus plarei Krvi(»>
km tenesDt. Senu. Epist, 2r,

VOL, II. 1

130 TAB BUl^ TRIAi^

be incurable : the other when the desires are sincere of spiritual
bealiag, are in the ha{qpy way of cure, for vicious affections are
the diseases of the soul. This change of the affections^ the ef-
fect of supernatural grace, is obtained by fervent prayer. Our
Saviour assures us^ that *^ our heavenly Father will freely and
abundantly give the Hdy Spirit to those who ask it'' widi such
ardent affections, as flow fron their feeling sense of the want of
his influences. In humble prayer we acknovidedge our unworthi-
neas, our weakness, our absolute necessity of divine grace to
mortify our lusts : in believing prayer we glorify his mercy, and
bis omnipotence, that be is both willing and powerlul to make
us victorious over our wont enemies. The prayer of Jebosaphat^
when invaded by a vast army, conspiring the destruction of his
kingdom^ is u copy tu be traaacribed by «6 » ^ O our God, we
have no might against this great company that comes against us^
neither know we what to do, but our eyes are upon thee." 2
Chron. 20. Thus satan, the world, and the flesh, are com*
bined in warring against the soul, and we are utterly unable to
resist them, we must therefore address ourselves ^^ to the God
of all grace, to strengthen our inward mi|n. And since some
lusts have sucb strong possession, that like that stubborn sort of
apirits mentioned in the gospel, they cannot be expelled but by
fasting and prayer, we must with the most zealous devotion^
prayer joined with fasting^ implore grace to subdue them.

Prayer must be continual : if we intermit this recourse to hea-
veuj we shall presently find ourselves like Samson when his
hair was shaved, weak Ifke other qien. Grace in the saints ia
not like ligbt in the sun, that qmnga fi:om itself^ but like the
light of a lamp that is constantly led with supplies of oil^ other-
wise the weak light will £unt and die. Inherent grace is main-
tained by the continyal emanations £rom the holy Spirit : nay
the habits of grace are drawn fmrth into act and vigorous exe^*
cise, by supervenient exciting grace, without which they would
be ineffective and useless. As there cannot be actual sight, un-
less the ligiit in the eye be irradiated 1^ %ht of the air : «o
without special assisting grace we cannot do aay spiritual good
n6r ayoidevil : we shall be foiled by every temptatiouji eyea the
best will leave God, and provoke God to leave them. Our Sa->
viour therefore enjoins his disciples the double duty, " watch
and pray, lest ye enter into tempUtion." David vrith his sfvpra

OP UFRIOHTMBSS* 131

KBoIutieiis to be cbcumspect, joined his fenrent requests to Gods
^ I said, I will take heed to my ways, that I sin not with my
tongne, I will keep my month with a bridle, while the wicked
IB before me. Set a watch, O Lord, befimre my mouth, and keep
the door of my lips/' Psal. 143. 3. His special guidaikce is ne-*
cessary to fegulate our tongues, that we neither offend God, nor
justly provoke men«

(Lastly.) Faith in the Redeemer is a so^reign eflectual means
for the mortifying sin. The Son of God incarnate is the foun-^
tain of inherent as well as imputed righteousness 2 grace and
glory are eonyeyed to us by the hands of the Mediator. The su*
pematural power to do good, and vanquish evil is firom him x
^^ Of ourselves we cannot conceive a good thought ; through
Christ strengthening us we can do all things/' Spiritual Mess-'
ings he purchased for us by his humiliation, and confers in his
exaltation. ^ He gave himself for his church, that he might
sanctify it, and cleanse it by the washing of water and the word.'*
Eph. 4. 8. Psal. 68. Being risen and ascended, he received
of his Father divine gifts, and gives grace unto men. ^ He gives
repentance/' which principally consists in the mortifying sin :
f' he blesses us in turning us from our imquities." Acts. 5.

The mortificatioa of sin is pecdiariy attributed to his death.
1. With respect to its meritorious causality, that reconciled God
to us, and obtained of him the sanctifying spirit, that is the seal
of his love, to communicate *^ the divine nature to us, by which
we escape the corruption that is in the world through faist."
The redemption o! a captive may illustrate the redemption of
sinners : for as in restoring a captive to liberty, there must be
the payment of the ransom, and the breaking of his chains, so
in redeeming a sinner there was the price laid down, the inva-*
luable blood of the Son 'of God, to procure our spiritual freedom :
for the ignominious and cruel bondage under Satan, was the pe^
nal effisct of the first transgression : and the invisible chains, the
darkness of mind, the hardness of heart, the rebellion of will,
the disorder of afleotions, and all the vicious habits that kept
him in the bondage of satan, are to be broken and removed.
For this reason it is said, <^ God sending his Son in the likeness
qf sinfol flesh, and for sin condemning sin in the flesh :" that is,
Christ dying as a sacrifice for sin, reconciled God, and the fruit
pf that reconciliation, is the breaking the tyrann(ms empire of

I 2

132 TM SURB TRIAL

Sin und^r t^hich We were involved^'that we may enjoy the liberty
of the Sons of God. Sin brooght our Saviour to the cross, and
he brought sin to the cross: when he died naturally, sin died
legally, that is, was condemned to lose its power in the hearts
and lives of believers. The exceUent ends of our Saviour's death
are expressed by the sqpostle ; ^ he gave himself for us, that he
might redeem us from all iniquity, abolish the guilt of sin, and
purify unto himself a peculiar people zealous of good works/' 2*
By way of representation. As Christ died for sin,' we must die
to sin : he expiated the guilt of all sin for penitent believers ;
and a universal crucifixion of sin is the imitation of his death*
The apostle insists on this as a truth of the clearest evidence to
christians*, << know ye not that so many as were baptized into
Jesus Christ, were baptized into his death ? therefore we are bu-
ried with him in baptism ; that as Christ was raised up from
the dead, by the glory of the Father, even so we also should
walk in newness of life. For if we have been planted together
in the likeness of his death, we shall be also in the likeness of
his resurrection. Knowing this, that our old man is crucified
with him, that the body of sin might be destroyed, that hence-*
forth we shoiild not serve sin/' The sum of which reasoning is,
that our crucifying the corrupt nature, with all its various affec-
tions and lusts, is a lively resemblance of the death of Christy
which was designed both to be operative in us of the death of
sin, and to be significative of it. From whence it follows, it is
the indispensable duty of all christians to transcribe the copy of
his death in their hearts and lives. The death of Christ morti-
fies sin by moral influence, as it is an expression of God's tran-
scendent love to us, and his righteous and holy severity against
sin ; both which are sueh powerful motives to destroy sin, that
whoever does not feel their efiicacy, is dead as the grave^ with-
out the least vital spark of gratefiil love to Christ.

Now the unfeigned belief of the meritorious and efficacious
sufferings of Christy is the means by which the value of hb death
is applied, and the virtue of it derived to us fiir the killing of
our sins. It is by faith we are united to him as our head, the
fountain of spiritual sense and active power. *' He dwells in
our hearts by fitith, and by the eminent operations of his spirit,
strengthens the inner man. Faith excites us to mortify the in-
habiting corruption, by arguing firom the love of Christ in dying

OF PPRIGHTNESS. .133

for US ; he left heaven for us, shall not we leave earth for him ?
he denied his natural innocent wills to submit to the death of the
cross for our salvation ; shall not we deny our depraved rebelli-
ous wills for his glory ? And unless desperate sinners, who are
fallen as low as hell, who can resist such melting persuasions ?
The apostle speaks with the most feeling expressions ; ^^ the love
of Christ constrains us ; has an absolute invincible empire over
us^ because we thus judge, that if one died for all, then were
all dead, that henceforth we should live to him who died for us.
And it is the noble and sensible effect of quickening grace to
mortify sin. Faith as it obliges, so it encourages to subdue our
sins, by reflecting upon the end of Christ's death, which shall
certainly be accomplished. St. Paul in his conflict with an in-
cessant enemy, was fortified by an assurance from God, " My
grace is sufficient for thee :'' the temptation was not presently
removed, but strength conveyed by which he was superior to it.
Our special sins so easily encompass us, that considering our
imminent danger, we may fear the issue of the fight ; but the be-
lieving remembrance of our Saviour's death, inspires new life
and heat into us, knowing that he hath not died in vain. Faith
raises the drooping spirit, by reflecting upon the compassionate
willingness of Christ to relieve and strengthen us in the holy
war. M^en he was upon earth, he prayed his father ^^ to keep
us from the evil of the world.'* This was the copy of his conti-
nual intercession for us in heaven ; from whence we are infallibly
assured, that he is most tenderly inclined to assist us, and pre-
serve us from the malignant influence of the world. For these
reasons, faith in Christ has a cleansing virtue, a victorious effi-
cacy attributed to it : *^ faith purifies the heart, and overcomes
the world. A sincere believer that makes use of the divine or-
dinances, prayer, hearing the word, the confirming sacrament,
and other holy means for the subduing his corruptions, shall
certainly obtain a fmal victory, and the reward of it, a triumphant
felicity.

1 3

THE

GREAT D UTT

RESIGNATION.

Matthew xxvi. 39,

JPKjEFACE.

»g lt ae^

JL HE first man by rebellion against bis Maker, lost his inno«
cence and felicity, and conveyed a sad inheritance of sin and mi"*
aery to his universal progeny : ever since it has been esteemed a
principal part of wisdom to prepare the minds of men to encoun*
ter with innnmeEable evils that surround them, and, to presepe a.
well-ordered contented state of soul, when actually under the
greatest afflictions. All the lieiinous sophists of the world, the
most celebrated professors of patience, could not attain to this
skill. Their consolatary discourses composed with . ^it and elo*
quence, are like artificial firuits of wax, that seem to surpass the
productions of nature, but can only please the sight, and afford
po real refreshment to the ta^ste. Or, like rings of steel that are
joined by the attractive virtue c^ the loadstone, that make a
chain fair.to the eye, but of no'strength and use. It was inex*
pisable ignorance, their not resplving temporal evils to their pro^
fer original, the righteou^ providence of God. They erected a
blind and foolish power under the title of fortune^ to. preside in
(his sphere ,of mutability :. they always boast of their playing ^
prize with fortune^ and triumph over a phanton) qf th.eir own
fiction. * This conceft was both impious and uncomfortftble;
impious, to take the sciptre of governm^n^ firom God's hipd^ and
attribute the foolish pleasure of for^une^ what, is ordered by his
providence: aiid uncoinfortabl^, for they fancied .th^ir deity to
be blind, witiiout discerniiig between the w:offtfay ^and unworthy,
and inekorabl^ j^ the coinjplaints of the ii^ured, an4 the prayers
of the miserable*. • The cpjopiiion. topics firom whenqe they har-
dened themselves are, jdia^, none, are. exempted ^n this open state,
frooi afflicting peci(}ents> the common tribute of mankind: that
it is in vain to, stfjjggie with what is irresistible: that death is
-tiiebalm mi^io^.qf all.evil^ ! A^d the best, of their .moral ar-

- «-fl(e4 tantnm cnm^fortanaie diglatfiarl momentli ottoi'bos gloriantar«

138 PAEFACB.

guments for patience under sufferings^ such as the dignity of tha
reasonable soul; and diat nothing inferior to it should have pow-
er, or is watthy to put it into confusion; that virtue is the no-
blest perfection, and is increased by the most difficult exercise ;
that it is best to yield up ourselves to the divine diqxisal. These
argum^its are with infinite more advantage propounded in^ the
sacred scriptures : and for christians to attend to the instructions
of natural reason, and neglect the divine revelations of the gos#
pel, is a folly like that of the silly Indians of Mexico, who ha-
ving plenty of wax, the natural work of the bees, yet made vM
of firebrands to light them in the night, that aflbrded a little
light mixed with a. great deal of smoke. Briefly, they had but
wavering conjectures of the future state, and the recompenceH
thereof; firom whence are derived the most powerful motives of
active and passive obedience to the commanding and disposing
triB of God : but in the scripture are laid down in the clearest
manner, and with infallible assurance, such principles as are ef-
fectual to compose the mind t6 patient suffering, and tb meet
with valiant resolution all the terrible contrarieties in the way to
heaven. It dedares, that sin opened an entrance unto all the
current advei^ties in the wdrld, which are the evident signs of
Ood's displedsure agdnst it. In anguish we are apt to dispute
with providence, and an imagination of inhoceitee kindlies discon-
tent : of this impatience, some even of the best moral heathen*
kere giukyj Tttm and Germanicus charged the gods with their
imtimely, and, in their apprehension, undeserved deaths ; but the
due sense bt tin ^11 humble ahd quiet the mind under suffer-
ings ; it directs us to consecrate our sorrows, to turn the flowing
stream into, the channel of repentance. %id thus the piission of
js^ief, which, \{ terminated on external troubles, is barren and
hnprofitable, it can tieither retrieve our lost comforts^' nor remove
aiiy oppressing evil ; if it be employed for our offen<^, prepares
tis for diVin^ mei^, and is infinitely beneficial to us.' ' ^d thu^
by curing the cause of afflictiohs, our guilt thit deserves thetti^
we takb a^y the malignity add poison of them. The word of
€k)d assures u6, that all the perturbations and distords in the
passages of our lives are orde^ by his wisdom and will, to that
without extii^ishing the two eyeH of reatoh and faith, we niuA
^icknowledge his providence^ and observe his diesign in aU^ which
is either to excite us when guilty of a careless n^lect^ or .

FRBFACE, 139

performance of our duty ; or to reclaim us from our excursions
and deviations from the narrow way that leads to life. Indeed
there is nothing mote common nor more fatal, than for afilicted
persons to seek by carnal diversions and contemptible comforts^
to overcome their melancholy, and the sense of divine judgments ;
and hereby they add new guilt, and provoke new displeasures.
This presages and accelerates final ruin ; for such whom afflic-
tions do not reform, are left as incorrigible.

But above aU encouragements, the gospel sets before us the
sufierings of our Redeemer, and directs all his disciples in since-
rity to accustom themselves to the contemplaticm and expecta-
tion oif troubles on earth : it tells them it is a branch of their re-
ligion, to suffer with him that they may reign with him. And
w^at is more reasonable, than if our Saviour oidured superlative
sufierings to purchase eternal glory for us, that we should with
the same mind bear lighter afflictions to prepare us for it ? If
this principle be alive and active in our breasts, that our present
afflictions shall determine in our foture happiness, when time
shall cease and eternity succeed ; this will encourage us to serve
God with our best affections when our days are overcast with
aorrow, as in a bright prosperity : this will secure our passage
through a stormy tempestuous world, as if it wsre a truly pacific
sea, knowing that divine providence always guides us to the port
of eternal tranquillity. This is the substance of what is ampli-
fied in the following treatise. And whilst there are miseries in
fhe world, no discourses are more seasonable and usefid than
those that lighten our oppressing sorrows, and that enable us
with uniformity and constancy in all the changes of this mortal
life, to pursue our eminent end. The Holy Spirit, the great
eomforter, apply these truths to the heisrts of the afflicted.

WILLIAM BATES.

THE

GRE^T B UTY

RESIGNATION.

Matt. xxvi. 39.

*< And he went a little fnrtber, and fell on fait face* and prayed^ 8ayiog» O
my Father, if it be possible, let this cap pasa from me : nevertheless, not
as I will, but asthoo wilt."

X HE words are our Saviour's prayer at his private passion in
the garden. In paradise was the first scene of man's sin^ and in
a garden the first scene of Christ's sorrows.

He was now in the near view of his extreme suflerings; the
fatal hour approached when he was to die with all the concur-
rent circumstances of shame and cruelty. His nature was hu-
man and holy^ and therefore apprehensive of misery and the
wrath of God. In this exigency, ^^ he fell on his &ce,'' a pos-
ture of humble reverence, and with earnestness prayed, saying,
^^ O my Father," an expression of his steadfest trust in the love
of God : ^^ if it be possible," not with respect to his absolute
power, for by that he could easily have preserved him ; but with
respect to his sovereign pleasure, and. eternal decree : *^ let this
cup pass from me;" that implies a complete deliverance from
the rage of the powers of darkness, and of the perverted world
in conjunction with them. He suffered innocent nature to act

142 TH£ GREAT BUTT

as nature, for he submitted to our infirmities, but without our
imperfections. '' Nevertheless not as I will, but aS'thou wilt:*'
his petition was qualified with an act of submission ; the desire
of his nature, that recoiled from such suflerings, was overruled
by the resignation of grace. There was no repugnancy, but a
subordination, between the sensitive will and the rational will,
directed by his mind, that foresaw the blessed effects of hb suf*
ferings, '< the glory of God,'' with the '^ salvation of lost man-
. kind.'' And that just horror, with the strong aversion €S his
nature firom such a terrible death, renders his willingness more
conspicuous and meritorious. As man, the apprehension of it
put him into an agony ; but as Mediator, by a firm resolutiim
and clear choice he submittad to it.

Now the example of our suffering Saviour, lays an obligation
on us to transcribe his copy ; his titles in scripture declare both
his eminency and exemplariness. He is our Head, and our
Leader, the Captain of our salvation, whom we are bound to
follow in taking up our cross : his sufferings were designed not
only for our redemption, but for our instruction and imitation.
What he commands as God, he performed as man, that we
might voluntarily yield up ourselves to the holiness and equity of
his law. Thus firmn the pattern of our Saviour's deportment^
the point of doctrine is this :

The entire resignation of our wills to the disposing will of
God, is the indispensable du^ of christians under the sharpest
afflictions.

In the explication and proof of this point, I shall

L Consider what is oonaistent with this fengnaUcfiu

n. What is implied in it.

ni. The rei^sons to convince us of this duty of res^nrng* of
ourselves, and all our interests to God : and theti apply it.

I. Consider what is eoosistent with thn voluntary resignation.
That will appear in the following paiticulais.

1. An eamesit deprecation of an impending judgment is reeon-
cileable with our submission to the pleasure of God, declared by
the event. Our Saviour witih humili^ and importunity desired
the xtmwv;^ of the cup of bittemcss. We must distinguish be*
tween God's law, and his decree and counsel : the law is the
rule of our duty, and requires an entire exact subjection in aU
our faculties> eyen in our internal desires^ in the first iQOtiona

M REHIGNATION^ 143

of the will : the least velleity, or rising of the heart against the
divine command^ is irregular and culpable ; for not only the acta
of sin are forbidden in every command respectively^ but all the
ineitations of concupiscence^ before the deliberate judgment of
the mind, or the actual consent of the will* But the decree of
God is not the rule of our duty ; and. is secret till manifested by
the event of things. This being premised^ the reasons are evident
why we may pray against an affliction that threatens us^ without
violating our duty.

(1.) Because afflictions are evils which the will naturally de-
clines, and are not desirable things in tliemselves. They are not
beneficial and productive of our good by any propet efficacy and
operation, but by the overruling providencei of God, sMid the grar*
cious assistance of his Spirit. When Aaron's rod was put inta
the sanctuary, and became green and flouririiing with blossoma
and almonds, it was not from any inherent virtue of its own, but
from the special influence of the divine power ; for the other roda
remained dead and dry ; thus the happy effects of the afflicting
rod are from divine grace.

(2.) There are proper ten^tations (hat attend the afliicted
state. Many ar^ eneompassed in a sad circle j their sins procure
afflictions, and their afflictions oceasion many sins. Ipdeed^
tribulation that is sanctified^ by a happy gradation worketh pan
tience ; and patience^ experience of the divine mercy ; and ex-
perience hope ; and hope maketh not as)iamed. . But when it
meets with a stubborn qpiritj there are fearful descenta of sin t
tribulation excites impatience, and impatience causeth perplex-
ity^ and that despair, and despaiTj confiision. The devil lays his
trains in every condition^ and sometimes by immoderate sorrow,
sometimes by inordinate joy, doth nuschief to the souL And as
more perish by surfeits than abstinence, yet the diseases that are
caused by emptiness, are more 4¥W^<m» ^lynd inio|uable tiiaa
those that proceed from fuhiess : so more are ruined by pros-
perity than adversity : but the guilty passions that ferment and
rage in adversity, are more pernicious^ and more hardly tempered
and subdued, than the luxurious appetites that are fomented and
^rawn bftji by priaqperity. We ana diraeted by a«r Saviour to
pray, that we may " not be led into temptation^ and to be de«
livered from all evU"

2. A mournful sense of afflictions sent from God^ is consistent

144 rhE GEBAT DCTt

with a dutifiil resignation of oursehres to his will. It was tha
vain boast of the philosophers, that their instructions would for-
tify men with such magnanimous principles, and generous spirits,
as with an equal calm tranquillity of mind to encounter all the
fierce and sorrowful accidents to which they might be exposed
here : * they speak high against fortune and &te, and resolve
stubbornly, that no misery, whether poverty or disgrace, tor-
ments or death, should extort from them a confession that it was
misery. It was one of their axioms, that a wise man is not sub-
ject to the vicissitudes and instability of things here below ; that
he suffers no conflict of contrary passions in his breast } that he
IS always above in the f serene, where no tempests can disturb,
no eclipse can darken his mind : but these proud pretensions
were empty of reality. Indeed such a perfect exemption from all
afflieting passicws, is neither possible nor regular in our present
state : not possible, for the best 'men are not all spirit, but
united to flesh ; and when the body is under strong pains, the
soul sttifers in its sufferings ; and while we are thus compounded^
the loss of those comforts that support and sweeten the present
life, must cause grief. It is easy to utter brave expressions, and
lay down severe precepts in contempt of evils | when they are at
a distance, but hard to sustain the spirit under the actual feeling
of them ; it is one thing to discourse of a battle, and another
to be engaged in the heat of it. But supposing by a philoso-
phical charm the heart were so hardened as to be proof agauist
the most piercing afflictions, such a forced insensibility is not
regular, but proceeds from the extinction of humanity and piety;
and that wiU appear by considering afflictions in a natural or
m<Hral respect.

(1.) In a natural respect, fimr so they are destructive or op-
pressive evils, and a pensive feeling of them is suitable to the
law of our creation : for the human nature is framed with such

* Nihil Bgit dolor, qaamTis sis molestos, nuoqaam ie case confitebor ma^
lum. Poisidoniutn

f Tklii est sapienUs aaifliw qsalU msadi sUUis super luiaa, senper UUc
•erenum. Stmcm,

t Magna Trrba ezcldmit, oini mors propins accessit, cnm tortor naaim
poposcit, potsis iUI dlccre, CmiU provocabas nala absentia. 8im^

OF RBSIGNATION* 143

^Senses and* pamiohs, as according to God's ' intention should be
affected suitably to the quality of their objects ; and if the soul
acts rationally, it is moved accordingly. A saint on earth is not
a saint in heaven, raised above all disasters and troubles,
freed from all hurtful impressions irom without, and sorrowful
impressions within, but is liable to afflicting evils : and it is be-
coming his duty to have his passions pliable to hvs condition, but
without excess ; the eyes must not. be drowned, nor dr}', but
tenderly affected.

(2.) Considered in a moral respect, as they are sent from the
high and just providence of God, it is absolutely necessary there
should be an humble resentment of his displeasure. This is a
consequent of the former ; for if our affections are seared up,
that we do not feel the stroke ; how shall we regard the hand
that smites us ? If we are not sensible of afflictions, we are se-
cure in our sins. Natural sorrow is introductive of godly sorrow.
There are two extremes to be avoided by the afflicted, according
to the direction of Solomon in the person of wisdom, and re«
peated by the apostle : " My son, despise not thou the chasten-
ing of the Lord, nor faint when thou art rebuked of him.'" Some
are discouraged and overborne by afflictions as insupportable :
others are stubborn and careless^ and never lay them to heart :
they never look upward to the original efficient cause, an offend*
ed God, nor inwml to the impulsive deserving cause, their sins ;
but esteem them fortuitous events that happen in this mutable
state, without a design to correct and reform sinners ; or to pro-
ceed from a blind necessity, things of course ; or merely regard
the second causes and instruments of their troubles : accordingly,
when they meet with calamities, all their care is by a perverse
«hift to seek for relief only in temporal comforts ; without serious
applying themselves to God, whose end in sending troubles, is
to reclaim us from sin to holiness, frpm earth to heaven, from the
creatures to himself.

This secret atheism, like a benumbing opium, stupifies the
conscience ; and the insensibility of God's hand inflicting evils,
18 as different from christian patience and constancy, as a mortal
lethargy is from the quiet, soft sleep of health : nothing kindles
his anger more than neglecting it ; it is equally provoking with
the despising of his Ufve : it is a symptom of a wretched state of
'40ul ; if jthere proceed no. sighs .and groans, no signs of grief from

Vol. II. K

146 THE GRBAT DOTY

the sense of God's dbpleaaure, it is m sad e^idenee there is no
spiritual life. Indolence under the eflfects of God's anger, is Hke
the stillness of the dead sea, whose calm is a curse. The Jews^
though entitled the people of God, are deeply charged for this
prodigious madness ; ^* O Lord, thou hast struck tKem, but they
have not grieved ; thou hast eonsuined them, but they refused
to receive correction : they have made their faces harder than «
rock, they have refused to rctuni.** Jer. 5. 3. We have whole
quarries of such obdurate wretches amongst us $ this impenitent
disregard of God's hand is a dreadful presage of foture and more
heavy judgments. ** Who ever hardened himself against the
Lord, and prospered ? Do we provoke the Lord to jealousy ?
Are we stronger than he ?'' The most refractory he can compel
to acknowledge with bitter lamentations his wickedness toad
weakness, how unable he is to contend with his Judge. But
supposing a respite from punishment here, there is an helt pre*
pared for stubborn sinners, where is weeping and wailing for
ever. Wliom the rods do not awaken, the- scorpions shall.

IL I shall now proceed to explicate iii4iat is included in the
tesignment of ourselves to God in times of affliction. This will
be made evident by considering the leading powers and faculties
which grace sanctifies and works in^ according to their natural
subordination.

1. The understanding approves riie severest dispensations of
providence to be good, that is for reasims, though sometimes
unsearchable, yet always righteous, and for gracious ends to the
saints^ When Hezekiah heard the heavy prophecy, that all bis
treasures should be carried to Babylon, and his royal progeny
should become slaves there, he said to Isaiah, '< good is the word
of the Lord which thou hast spoken.'^ His sanctified mind ao*
knowledged it to be a just correction of his vain pride, and
quietly submitted to it : and as there is a satisftctioii of mind i&
the rectitude, so in the graciousness of his proceedings. The
misapprehension and misbelief of God's design in afBicting^
causeth impabieuoe and murmuring ; but when the mind is con*
vinced, that he afflicts us for our benefit, that bodily diseases are
medicinal advantages, the remedies of 'tiie soul; tlHit the loisce
of earthly comforts prepare us for divine enjoyments ; that the
way which is sowed with th(»rBs, and watered wkh tears, leads
to heaven 5 the heart is compliaat with the diarpest m^^da of

t>P RS8TORATION. 147

jntmdence* Bat these things will be more fully opened under
the several heads of ailments to enforce the duty.

2. This resignment principally consists in the consent and sub**
jeetion of the will to the order* of hearen. The will is an isipe«
rioos faculty, naturally impatient erf opposition to its desires, and
we pay the highest honour to God in the lowest submission of
our wills to his appointments. It is true, the will cannot make
a direct choice of evil, nor love afflictions^ but the holy spirit by
a powerful operation so disposeth it, as to renounce its own in-
dhiations when discordant with the will of God. And the more
humble, ready and entire the sid^mission is^ the more difficult
and harsh the denial cS oar natural desire is^ the more sopema-
tliral grace shines and is acceptable. It is the perfection of holi-
ness to do what God loves^ and to love what God does. 'Hiere
is a rare example of this in David's carriage, when under his
greatest affliction : it was in his flight from his son Absalom, who
endeavoured to deprive him of his kingdom and life. 2 Sam.
15. 25. << Aad the king said unto Zadok the priest, carryback
the ark of God into the city : if I shall find favour in his ^es, he
win bring me again, and show me both it and his habitation ; but
if he shall say, I have no delight in thee, behold here I am, let
him do to me as seems good unto him.'' O happy frame ! his
spirit was so equally balanced, that if God would suffer a rebel
that violated the most tender and strict relations of a son and
subject to a gracious father and sovereign, the murderer of his
brother^ and a parricide in his desires, to usurp his throne, he
humbly submitted to it*

3. IVie duty of resignation consists in die composure ot the
affections to a just measure and temper, when under the sharpest
disc^line. Of the passions, some are tender and melting, others
fierce and stormy, and if a ponderous oppressing evil happen, or
the loss of that good that was very pleasing, they sometimes join
'together, as the clouds at the same time dissolve in showers, and

break forth in thunder and lightning. Now when sanctified rea«-
son hath a due empire over them, and the soul possesseth itself in
patience, it is a happy effect of resignation to the divine disposal.
Of this we have an eminent instance in the afflicted saint fore*
mentioned. When Da^d was so wickedly reproached by Shi-
mei, and Abishai fired with indignation, would presently have
taken exemplary revenge, bv stopping his breath for ever ; 2

' K 2

146 THB GREAT DUFT

Sam. 16. 9j 10. ^^ Should this dead dog curse my lord the
king ? Let me go over, I pray thee, and take oiF his head."
How cool and calm was David's spirit ? he fek no aestuations
nor tumults within, expressed no outrageous complaints, but
said, ^' Let him ctirse, because the Lord hath said to him, curse
David." There is a twofold excess of the sorrowful affections in'
troubles :

First. In the degrees of them.

Secondly.' In the continuance.

First ; in the degrees of them, when they exceed their causes*
Afflictive things that deeply wound us, are usually represented by
the reflection of sorrow, with all the heightening circumstances,
the loss as invaluable, the evil as intolerable. As objects appear
greater than their true proportion, when seen through a mist ; so
do evils, apprehended through grief: and after such a false judg-
ment the passions take their violent course, and the spirit sinks
under overwhelming heaviness. The soul is disabled from per-
forming what belongs to it, with respect to the generid aud par-
ticular calling, and cannot with freedom wut upon God, but^
neglects its duty and felicity. It was the complaint of the af-
flicted poet, Hei mihi quod miseros prudentia prima reUmqmt.
The first effect of misefy is black confiisioD in the thoughts, that
the mind doth not distinctly consider and apply such thing as
would be effectual to mitigate, or remove it. Besides, as when
the stream overflows the channel, it runs foul and turbid: so im-
moderate sorrow often causeth secret discontent and anger at the
Almighty, disquieting and tormenting risings of heart against his
providence. Ail things are disordered and turbulent in the little
and marvellous monarch of the soul. And such seeds of incita-
tion are in our corrupt nature, that in the extremity of anguish,
the furious passions swell into a storm, and break the restraints
of reason and grace. Job in a hot fit expostulates strangely with-
God, Job 10. 3, " Is it good unto thee that thou shouldest op-
press ?" He was a holy man, and a prophet, who in the parox*
ysm of his passion, Jer. 20. 14. ^' curst the day of his birth."

Secondly ; there is an excess in the continuance.

Deep grief doth more arrest the thoughts upon its object, than
the affection of joy doth. The mind is not so easily diverted
from what afflicts, as from what delights. The main strain of
the syul is towards the mournful object } and in Uie midst of

TfV RBSIGNATIONr 349

comfiirts to support the fiainting spirits, there still remains a sad
^remembrance of that which torments: a swarm of stinging
thoiights continually wound and inflame the breast : no counsels
firevail, but the soul is resolved in its grief, and always restless
-mth a bitter desire of what is irreooyerable. Thus the prophet
-describes the misery of Rachel, " weeping for her children, and
would not be comforted, because they were not." Jer. 31. 15.
•As some venomous creatures turn all that they eat into poison ;
so obstinate sorrow takes occasion from, every thing to increase
itself* This consumes the strength, and the mourner liyes only
to feel his misery, and thinks death too slow for him, that was so
precipitate for the person lamented* Thus by the fixed contem^
friation of. its trouble, the soul is distracted from its heavenly
^original, and from pursuing its blessed end, and indulgeth its
•sorrow, as if the less of a temporal comfort were utterly undoing
to it.

This obstinate grief is inconsistent with a resigned frame of
spirit* Though in peat afBictions, there will be a conflicted
nature, and it is wisdom to let grief breathe forth,, and have a
passage, yet grace iirill assuage the fury, and limit th^ time, by
r^gaiding.the will of God, and by deriving from the springs of
•oomfert aboie, some inward refreshings, when the streams below
totally m.

. I shall now popound the arguments that wiU clearly oonvince
us of this duty of resignation ;. some of which are powerfiil to si-
:knce all rebellious aiguings, and suppress all the iransfjolrts of
-the passions ; others to raise the drooping spirits, and incline the
•heart to a calm yielding, and complete sid)}ection. to. the divine
will.

I. The first argument ariseth from God's original supreme
tip^t in our penons, and all things we enjoy. He is. the foun-
tifo of being, and produced us out (rf the dqpth of our native nor
dung^ and made us little kiwer than the angels. He is tl|e aur
Aor of all our good, the. just and true proprietor of all bis i^s^
fits. From hence results his sovereignty and dominion over v»,
which is declared m his law, and the dispi^nsatipns of his provi*
dence. His law isthe rule of our livfs^ and actions^ his govern^
ing providence the rule of our sufferings and passion^. There is
hidiqpensably due, a free and fiill obedience to his commandsi
and an entire universal resignation to the oideo^ pf his provi*

150 TRB ORBAT 1>XJTt

dence. The enjoyment of all our blessings is from his pare
goodness, and rich bounty, which requires our humble and affsc<i>
tionate thankfulness ; and his resumption of them should be en«
tertained with a holy and patient submission. He gives them
freely, and may recal them at his pleasure. In whatsoever in*
stance his will is declared, we must with humiKty and meekness
submit ; for he hath an equal empire in disposing ail things that are
equally his own, and we are bound by an equal obedknee Co ae«
knowledge his dominion. When £it received the tembie message
of the ruin of his family ; the final excision of it from the d^ity
of the priesthood, he patiently submits : <^ It is the Lord, kt
him do what seemeth him good,'' The mere desive of «»mp*
tion from his overruling will, is a heinous sin ; aiid' a stnbboni
uncomplianee with it in the issues of things, is direct i^beiKoo^
mixed with ingratitude, obstructive to our present peace, and fit*
ture happiness. If the afflicted would for a while suspend their
tears and sighs, and ^th free reason consider, that wlukt relation
soever they had in their dearest loss, whether of a frither, a SGn^
of ahusbandor wife, or any other amiaUe and passiteate terms^
yet God hath a nearer right and juster dairo in those person^
being his by his best titles of creation and ndemptsao, it ymoM
silence murmurings and impatience, and stop tlie aoope of inoiw
dinate sorrow. Our property in thehi was derived fiitHil his>fii»>
vowr, and oar' possession was depen^ng onhis mH, fot hm right
in allhis creatures is unalienable. This conankmftion waa tho
foundation' of Job's patienee ; when he was stripped of att hia
OQtward comforts, how composed was he in his mind I how con^
•iderate in His words! he reflects upon his native poverty, '^ Ma^
ked came I into the world, and naked shall I return thither :'^
and adores God's dominion^ ^ The Lord hath given, and the
Lord hath taken, blessed foe lus name.'' Add further, that which
by immediate connexion folldws, the ooosideratioii of the gtaaevs
fffajesty of God, and ocrr natural meannessand umvortfatuess. The
distance and disproportion is so vast between him and us, thiut
we are not able to conceive the full -and justadea o£ his excellent
greatness : we are fitin to assist our nrinds in the thoughts of God
by seutiUe representations ; and to express ourr odncepdoos. by
borrowed terms ; his immensity by the ocean; 4iis eternity by the
returning of a circle into itself; his power, by thunder; his mar
jesty by the dun in its meridian splendora. As the Bjpag fisho^

OT BS$IGNATI02<« l51

(ahoab cX whteh are met in tulitig to the Indies^) ean fly no
longer than their wings remain moist ; when those membranes
are dry, they cannot move^ and are forced to dip themselves
i^^n in the sea, that hy softening them> tbey may renew their
fliight: thus when we aseend in onr minds to God, we forni no
conoepdons but what take their rise from sensible things, which
infinitely fiill short of his perfections. Who can fiilly understand
the traaaceadent excellencies of his nature ? Who can describe
what is ineflable, and most worthy to be adored with silent ad*
miration and eestacy of nand ? * *< He dwells in that light which
is inaccesMbie ;" the angels, the most comprehensive spirits,
'^ veil their &oes in the presence of his glory/' He is his own
•riginal, but without beginning : alone, bat not solitary ; one
ever blessed God, yet communicates his entire Deity to the Son
and Spirit ; he is not divided in number, nor confused in unity*
He is not compelled by necessity, nor changed by liberty, nor
measured by time : if we ascend to the first fountains of all ages,
then his infinite understanding comprehended in one clear view,
the whole compass, extent and duration of all things* His pow«<
erfiil winrd made the visible, and invisible, world, and upholds
Ibam* That which was spoken with flattery, of a Roman empe^
xor, by f Seneca, (who as much- degecvrated from the dignity of
a Stoical philosopher, in lidtiag Nero, as in biting Alexander) is
absotitt^y,tm#-.Qf the sovereign Lord of the world: his provi*
denoe is the band that unites the parts oi the universal eommouw
wealth, the vital spirit and virtue thataustinns all: without his
eye and hand, his dispositive wisdom and power, . the wholo
frame would disband and fall hxto eenfiision and ruin. He ie
seated upon the throne of the universe. " Thoosand Uiousands
<rf glorious spiats nAiiiler unta him, and ten thousand tia»es Vm
ihoBsand stmd before.bim," in the quality and humility of bis
servants, ready to execute his commands. He is the Judge of
the living and the dead, that disposeth of heaven and hell for

* St. Hilary declares of hiiatelf, Non ttbl relietQm qnicqaAm aliud a n^
tsra sua intelligere, in qoo ms^iis officiam praestare condiiori suo posset
quam ut taotum eum etse Intellig ret, qnaatus & Intelligl oon potest & potest
credl« D« Trim. Ith, I.

-f lUe eftt vinculum per quod res publica cohsret i Ille splrHas vitality
quern tot mill la trail nnt ; ailiil ipsa futara nisi onat ft prsda si jneas Ilia iia»
KrilMblraksutt^ MM. 4» Cfem.

K 4

152 TUB GREAT l^UTlT

ever. And what is man ? a little breathing dust. He is infi--*
nitely above us, and so strangely condescends, in having a tender
care of us, that the psaknist was swallowed up in ecstacy and
amazement at the thoughts of it : '< Lord, what is man that
thou art mindful of him ? or the son of man that thou regardest
him ?" Nay, we are beneath his anger, as a worm is not wor-
thy of the indignation of an angel. Now the more we magnify
God^ and exalt his authority in our judgments, the more our wills
are prepared to yield to him : ^^ His excellency will make us afraid
to oppose his providence." When the Son of God appeared to
Saul in his glory, and commanded in person, he presently lets
fall his arms of dehance, and says, " Lord, what wilt thou have
me to do ?" His resignation was absolute ; nothing was so hard
to do, nothing so formidable to suffer ; but he was ready to ac-
complish and endure in obedience to Christ. The more we de-
base and vilify ourselves, the more easy it will be to bear what
God inflicts; humility disposeth to 'submission. Our passions
are not excited at the breaking of an ordinary glass ; but if a
▼essel of crystal be broken, it moves us : the lower esteem we
have of ourselves, the less we shall be transported for any breach
that is made upon us. We • read in the histoiy of Job, many
heavy complaints uttered by him of his suflferings, all the sad fi-
gures of passicmate ek>quence made use of to represent them, and
the fruitless essays of his friends, that did rather exasperate than
appease his spirit : and it is very observable, that when the Lord
interposed himself to justSy the ways of his providence, he did
not charge upon him the guilt of hi« sins that deserved the seve-
rest judgments, but appears in his glory, and reminds him of his
original nothing. '* Where wast thou when I laid, the founda-
tions of the earth? declare, if thou hast understiaiidiag*'' He
opens to him some of the exeellencies of . the Deity in. the works
of creation and providence, and the present effect was. Job ado-
red with humble reverence the divine majesty, and. acknowledged
his own unworthiness : ^' Behold, I am vile, what shall I answer
thee ? I vrill lay my hand upon my mouth ; now mine eyes see
thee, I abhor myself, and repent in dust and ashes." The thick-
est smoke by ascending, dissipates and vanishes. If the troubled
scNil did ascend to heaven, and consider that even the w<»st evib
are either from the operation or permission of the divine provi-
dence, the cloudy disturbing thoughts and passions would be pre^

IbV ftBflGNATlON* 153

sently scattered. David had a blessed experimei^ of 'this in his
distress : ^^ I was dumb, and opened not my mouth, because
thou didst it/' Psal. 39. 8. Such an awilil apprehenoon he
had of God, as transcendently superior to him, and unaccount-
able for his proceedings. When any impatient thoughts arise,
we should presently chain them up, for there are feUy and fury in
them : what am I, tliat my sullen spirit should dispute against
the orders of heaven P that my* passions should resist the will of
the highest Lord? that my desires should depose him from his
throne ? For thus by implication and consequence they do, vi^o
are vexed at his providence. A holy soul will tremble at the
thoughts of it. •Methinks God speaks to the afflicted and dis^
turbed soul, in the words of the psdm, ^' Be still, and know
that I am God.'" The actual consideration of his supremacy
will be powerful to lay the growing storm of passions. Impati*?
Mice ariseth from the ignorance of God and ourselves.

II. The righteousness of God in all his ways, if duly consider-
ed, will compose the afflicted spirit to quiet and' humble submis-
sion. He is ne^^er injurious to us when he deprives us oi our
sweetest and most precioos comforts,' beeause we have incurred
the forfeiture of alL He is not cruel in laying the heaimst .pu-
nishments upon Us, for we deserve them. If we were free £rom
actual sins, yet our depraved nature, so repugnant to the pure
law of God, involves us under an obligation to punishment. If
we had not been attainted vrith the guittof original sin^^Tet the
sins committed in the course of our lives, reidLe us defeplyobtiax-
ious to divine jiistice : how. much move the coneunent guilt of
orijginal and actual sins ? The adts of «ki are transient and pass
away; but the guilt and stain of sin; idid'the coaseience of sin
remain, and no less tluin eternal punishment is commctasvrate
to the obliquity. From hence there is Ae clearest reason to jus-
tify God in all hie proceedings. '< HigHteousness establishes his
throne.'' The prophet saith, <^ thy rigbteeumess is like the
great moontains, thy juc^ei^ are. a great deep." Psal. 36. 6;
The special ends of God in severe diqf>ett8atioi»9 are sometimes
indiscemifale, but never imjust ; his righteousness' is' obyious to
every eye. The actual consideration of this, is pdwerftil to si-.
lence the uproar of the passions, and to make us lie humbly at
Us feet under the sorest chastisements* ^< I mH bear*tbe indig-
nation of the Losd" (without munnnringy aakh the afflicted

154 tBB «aBAT BITTT

dmrch) ^ bceause I hmrt simied against him/' Mie. 7* 9. A»
diaobedienor in our indinatioiis and actions, is a tacit rcflecUoa
upon the equity of his law, as if the restraints of it were unreaao-
nable ; so impatience and fretfcl discontent is upon the equity
of his providence, as if the afflicting dispensations of it were noC
due to us : and the sense of our sinfulness, and God's righteous*
ness, is an excellent prereotive of it. If thou art in great afflic-
tions, and feelest any tumultuous thoughts, any rebellious ri-
•ingR within thee, consider thou art 9 sinner, guilty of ten thou*
sand provocations, and darest thou appear before his enlightened
and terrible tribunal, and challenge him for any unrighteous
proceedings ? '< Wherefore doth a living man complain, a roan
for the punishment of his sins ?" Lam* S. 39. Surdy it i^ meet
to be sakd unto God, I will not o0»nd any more.. That which 1
know not, .teach thou me i and if I have done iniquity, I will do
no more. Job. 34. 31, 32. Besides, all the punishments of men
heie, are with merciful allays, not in just proportion to their
guilt. The church in its calamitous sttte, described m the most
dole&d lamentations of Jercnriafai when the greateet number of
the Jews perished by the sword, or fiimine. that attended the
war, their city and temple were laid in ruins, end the unhappy
people that escaped the Any of the Chaldeans, were the captives
and triuiQphsfif their enemies; yet in that unpanlleied afflic«
tion ebeacltnowledges,/* it is the LordVmereies that we are not"
utterly uad totally ^ consumed Lam. 3. 22. $" and ktys her mouth
in the dust, m postute of the lowtat abasemetit* And holy Earn
reflectiiigiq>on that dreadful calamity, acknowledgeth their fu*
nishroent was beneath their desert, as their deliverance was
dbo^ their expectation: ^ and for all that is come upon us lor
Mr evil deeds and gnat tieapaases, seeing thou hast punished us
less than <m iniquitiee dessrve, and gtven us such a deliversnoe
as this." Esm 9. 13. Our deserts ave leas than the least of
God*t mercies, and our oAeoees greater than the gKBteft of his
judgmentt. This should make us not only patisntly suhmity
^< but humbly accept the punishment of our iniquity^ as £tr less
than what is deserved.'^ Levit. 26. 4K If the sentenoe of death
against ft malefactor be exchaiqped fur bunishmsnt, or hanisik^
ment be remitted for a short oonfaiementy Is there .not uMDouspa^
vably more cause ta be thankful for what is paidoaedy than to
«omphdnfi9rwhati«soieiied?WhntfaigratitHdeisitto bo m^

OF RBSONATION. 155

pal^ent and mnnnttraig for these ^ light aflietmis that are but
fix a moment,'' when we deserve an eternal and iompportable
weight ef misery in hell? It is infii^ly more becoming us and
safe, to aigue against our irregnlar passions, than to tiK his
righteous diqpenaaitions.

III. His power ia immense andnncontiolsble, and it is a vain
attempt to contend with him, as if the eternal order of his de-»
erees cooU be altered or broken. The contest between God
and the sinner, is, whose will shall stand* It is bis glorious
work to depress the proud, and anbdue the stubborn refractory
qiirita* The punishment of the first pride in the angds, is an
eternal and tteiUe esuunple of his powerful justice ; and bow
intoleiable^acrime itis, that heaven eould not bear, but pre*
eently c^Moed, and the guiky fUl into the bottanless pit* Now
pride is a seminal evil^ and lies at-the met ef stubbornness and
impatieiiee under judgments. Proud dust is apt to fly in God's
fiM)e «pon ««ery motioQ of the afflicting passians^ And by the
vesistBnee of adf-will he is provoked to mate- sever&y. ^ Woe
betokhnthatetanres with Ms Maker." Isa. 45« 9. TUs to
to be like a restive korse or mnle, witkout understanding, tba*
flii^ and foams when the burthen is kid upon him, but gets
nothing but biowa, without tha lemoval of the bustbeuw . It ia
our duty and intesest to observe the blessed apostle's direction^
<< bumWeyouiselver under Ike migkty hand of God^ and hoahaU
exalt you.'? } Pet. & 6. These is 4i^ passive .huaoUmg by his
inesistikle providence^. and an acfciue volnntary hwaUmg, which
implies a subgeetion to his law, and a submission to his proirir
dence: this is ihfinitely pleslibg to him, it is the r^tht disposi*
tion thatp r ep a ie s us for aliepey, and is the certain way of eical«
tationi forAenGodcibtmashssend. The hunUe pna^aOimg
euseelves attUs fleet to reeeive Wa eorseetien,' esHses his bowels
to relent, nndalepa hia hand: the seeming fanmUiation of Ahak
procured a respite of these ftarinl judgments •denounced against
Us houset It is aaid of the genenMsty of the lioo^ that he qfMures
his prestrafee ndtemary. . in abort, our sabntkn depends upon
eor Iwaobtp iksmanntor under alBictife dispensatjoos. << We have
had jMiers. of our flesh wkieh corrected us, and we gave them
to f cf s n en^ shea we not asneh more be m nbjection to the fii^
tker of sinriis,. and live?" Hub. 12. 9. UnsnhmisMon induces
n deadly <yairu»oo tte id b elBous . .

156 tttB CRBAT BiriY

: IV. His paternal love in sending afflictions^ is a sufficient ar^
gument to win our compliance with his- will. The blessed apos-
tle applying lenitives to the afflicted, propounds two divine
truths, that if seriously thought of, and steadfastly believed, are
powerful to mitigate the acerbity of all sufferings, and support
the spirit in the greatest agony. The first is, << God scourgeth
every son whom he receiveth :" Heb. 12. 6. and the other that
is joined with it is, <' Whom the Lord loves, he chasteneth."

The rule is general :

(1.) All his sons are under the discipline pf the rod ; and who
would be so unhappy as to be exempted from that number, for
all the prosperity of the worid ? Afflictions sanctliied, aie the
conspicuous seal of their adoption and title to heaven : and who
would forfeit the honour of that adoption, and lose the benefit
annexed to it, the eternal inheritance, rather than patiently bear
his fatherly chastisements ? Others that enjoy a perpetual spring
of pleasure here, are declared bastards, and not sons : they are
indeed within the compass of his universal providence, but not
of that peculiar care that belongs to his sacred and select proge-
ny. His corrections are an argument of his authority as our fa-
ther, and an assurance that we are his children : ^this should in-
duce us- not only with submissive temper of soul, but ilrith thank-
folness to receive the sharpest correction from the . hands of our
heavenly Father. This was the reason of our Sariour's meek
yieldit^ himself to the violence and. cruelty of; his . enemies,
f ^ The cup vrtiich my frtfaer hath given me, shall 1 not drink
it?"

• (2.) Chastisement is the efleet of his paternal love ; he ts the
father of our spirits, and that divine relation carries with it a q>e-
cial love to the spirits of men, and in that degree of eminence,
as to secure and advance their hiqspiiiess, though to the destruc-
tion of the flesh. The soul is of incomparably more worth than
the body, as the bright orient pearl' than the mean shell that
contains it: tlus God most liigfaly values; tor this he gave so
great a price, and on it draws his image. If temporal prosperi-
ty were for our best advantage, how willingly woaM God b^tow
4t on us? '^ He that spared not his own Son, bnt gave hhn 'up
for us all, how shall he not with him also fredy give us all
things?'' Rom. 8. 32. Which words, among M that the Hcrfy
Ghost hath dictated to the interpreters of God's beart to bis peo:.

OF RBSIOKATION. ' 157

pie, are most expressive of his love and bounty, and most for their
comfort. He that gives graee and ^ory,the most real testimo-
nies of his love, certainly withholds no good thing from them. I
shall produce 'one convincing instance of this. St. Paul, who
by an incomparable privilege was rapt up to the celestial para-
dise, and heard ineffiible thhigs, yet was tormented by the angel
of satan, and* his earnest repeated prayer for deliverance not pre-
sently.granted.- Did not God love that blessed apostle, whose
internal love to Christ almost equalled the senqihims, those pure
everlasting flames, and was expressed in the invariable tenor of
his life, by such miraculous actions and sufferings for the propa-
gating and defence of the faith of Christ, and the glory of his
name ? ^^ If we love him because he first loved us," as St. John
testifies^ certunly he that returned such a superlative affection
to Christ, received the greatest love from him. Now if Christ
did love Paul, why did he not upon his earnest repeated prayer^
deliver him firom his wounding trouble, whatsoever it was? That
permission was a demcmstraticm of the love of Christ to him, as
it is acknowledged by himself; <^ lest I should be exalted above
measure through the abundance of revelation^ there was given
to me a thorn in the flesh, and the messenger of satan to buffet
me.'' 2 Cor« 13. 7* That the afflictions of the sainta proceed
from God's love, will be evident, by considering,
. First. His gracious design in sending them.

Secondly. His compassionate providence over them, and hit
assisting power afforded to his people in their troubles.

Thirdly. The happy issue of them.

First ; His gracious design in sending them. ^' God doth not
afflict willingly, but if need be ; not for his own pleasure, but
for our profit, that we may be partakers of his hdiness. Heb.
12. 10. The expression is high and emfrtiatical, ^^ his holi-'
ness," the brightest glory of his nature, the divinest gift of his
love.

The two principal parts of holiness, are cearing from doing
evil, and learning to do well. And afflictions are ordained and
sent as pto&iAhle for both these effects.

for the prevention or cure of «in, which is an evil incompara-
bly worse in its nature, and terrible consequents in this and the
next world, than aU the mere afflicting temporal evils. Sin de-
files and debaaelh the soal> which, is the proper eacodlency of

f 58 THB GBBAT BtrfT

man, and separates from God our supreme good. '* Your sins
have separated between you and your God, and have hid his
face from you.'' Isa. 59. 2. All afflictions that can be&l us
here in our peisons or concernment^ the most disgraeeftd acci-
dents, the most reproachful contumelious slanders, the most
loathsome contagious diseases, that cause our dearest friends to
withdraw from us, yet cannot deprive us of union with God by
fisith and love, nor of the fruition of his propitious presence. Ia-
zarus when covered with ulcers, was kissed vrith the kisses of his
mouth : but sin hath this pemidous eflfect, it separates from his
ffracious presence here, and, if contimied in without repentance^
will eaclude from hb glorious presence for ever. Now afflictions
are medicinal applications for the cure of sin, the £sease and
<ieath of the soul, and therefore ininifeely woise than the sharp*
est remedies.

The begimiii^ and progress of conversion to God, aro usually
by sanctified afflictions. Indeed, consideriiq^ our fbUy, and per-
verse abuse erf his blessings, they are the most congruous means
for our recovery. The light of God's law doA not so power*-
fully convince us of the evil of sin, till felt in the eflfects of it.
'^ Thy own wickedness shall correct thee, and thy backslidings
shall reprove thee; know thereforo and see that it is an evil thing
and a bitter, that thou hast forsaken the Lord thy God, and
that my fear is not in tbee, saith the Lord of hosts." Jer, 2. 19,
The instructions trfthe rod are more sensible than of the word ;
as the feeling of a tormentnig disease pnoduceth* another kind of
understanding of it, than the rending of. its nature in books of
physic ; and they make us more attentive to God's call, and
leave a deeper impression on us. It is Elihu his observation^
<< if sinners be bound in fetters, and held in cords, then he shows
them their works, and their transgressions, that they have ex^
eeeded." Job 36. 8. 9. Affliction clarifies then: sight, makes
sin to be as heinous in the view of conscience, as in its own foul
nature. It follows, *< he openeth also the ear to dkcipline, and
commandeth that they return from their iniqnity*" Ver% 10.
Gentle methods were lost upon them, bat by ^idgnents he ef-
fectually commands, they relent and rafeum to their duty. Atbd
afiter conversion, we need their disciplme, to make us more cfar*
cumspect and obedient. The Psalmist declares, << it is good for
me that I have been afflicted :'^ Psal. 1 19. for before he wasnf-

OF EBUONATION 159

fieted lie went Mtray : he was ledooed from the ertot of hia
ways by his tronUes : and it was his experimental obaenrationy
^ i know in fidthfiibitss'' (from the eonstaney of love) ^< thou
hast a£Bieted me/' Nothing so cools our aeal to eternal things,
a» the love of the woM. Vital heat declines and laagnishes, as
the fevemh heat is inflamed ; and till we feel the vexations, we
aie allured by the vanities of the world : therefore God is pleased
by such bitter means to make us more holy and heavenly.
Sometimes he removes vrith jeakmsy those objects to whkh our
bsarts are so entirely engaged, that the eqjoyment of them in-
teicepu the ascending of our aifectkms to himself. Besides, he
vrill not suffer us to perish in prosperity. <^ We are chastened
ct the Lord for our amendment, diat we may not be condemned
vrith the unieformed woiid.'' 1 Cor. 1 1. And is not this an in-
frdlible testimony of his love ? David sud, ^ let the righteous
smite me, and it shall be a kindness ; let him reprove me, and
it shall be an excellent oil.'' Psal. 141. 5. If he valued the re-
prehensions that were not contumelious and injurious, not to up*
braid but reform him, as a frwour and dear oUigationi how much
more shoidd we the corrections ot our heavenly Father ? And it
will be a greater incitement to an hamUe and grateful accept
ance of this diseiplme, if we consider what a severe neglect it is,
vAen God suffers the vricked to lead a voluptuous life vrithout
disturbance: they are encircled with riches and honours, soften-
ed vrith pleasures, dianned with eaaicing objects, and thus be*
come hardened in sm ; they are riotous and kmurioos, and give
the reins to their corrupt nnraly appetites without control $ the
slaves of sense» led only by principles of pleasure, and hereby
are inexousaMe, and made ripe for perdition, and reserved for
final vengtsnee. OtherB, though not guilty of scandalous enor-
mities, yet are by continual prosperity settled upon their lees,
eareless and secuite, ^ neglect the great salvation," and say in
their hearts, << it is good to be here/' and their damnation is ae
certain, though not so visible, as of those vriio commit gross
and open wickedness. Sad preteriiMm ! In the midst of plea^
snres they are truly miserable. They hacve just reason to be
abandoned to sorrow, beii^'fonaken of the love of God. The
bramble is not cut, when the vine is pruned tiH it bleeds, in or^
der lo itsfrttitfulness : this letting them alone to take their fill
of pleasuiesj is «he«iry presage of final ruin. When the patient

160 TBS GBBAT DITlY

18 desperate, the physician lays no restraint upon the diseased
appetite, but permits him to take what he craves. Heb. 4. 14.

Besides, the intention of God is by afflietion to exercise and
iUttstrate their graces. The most excellent christian virtues
would be comparatively of little use, without hard trials* Un-
feigned faith in the truth and power of God to accomplish his
promises, sincere love to him, humble self-denial, persevering
patience then appear in their radiancy and vigour. What a
blessed advantage is it, by the loss of temporal comforts to in*-
crease in the graces of the spirit ? They are the truert riches^
the fullest joy, and the highest honour of a christian. St. Peter
declares, ''.the trial of our faith is much more precious than of
gold thiU; perisheth ;" 1 Pet. 1. ?• it is refined and resplendent
by the fire of affliction, and '' will be found unto praise, and ho-
nour, and giory, at the appearing of Christ.^' It is the advice
of St^ James, '' Count it all joy when ye fall into divers temp-
tations. Knowing this, that the trial of your faith worketh pa-
tience." Jam. 1. 2, 3. Though afflictions simply considered,
may be very grievous, yet if we advisedly weigh, and rightly
eompare thing?, even when our sorrowful passions are moved^
our judgments wiU esteem them matter of joy, not only in ex-
pectation of future happiness^ but as divine grace is thereby
ch^awn forth in the most noble operations. In short, the ulti-
mate design of God in afflicting his people, is thereby to bring
them to heaven. Affliction mortifies the lusts of the flesh, puri-
fies the spirit^ '' and makes us fit for the inheritance of the saints
in light." By persevering patience in sufferings, they are ap-
proved of God, and obtain a right and title to the kingdom of
glory. For according to the tenor of the covenant of grace, hea-
ven shall be conferred as a reward to those that overcome. Rev.
22. If there be no enemy, there will be no fight ; and if no
fight, no victory ; if no victory^ no triumph ; only those who
conquer are crowned.

The beloved disciple, with his brother, though allied to our
Saviour, by consanguinity, who expected by special favour to be
gloried without a preparatory trial, yet he tells them, '' with-
out drinking of his cup, they could not have ashare in his king-
dom :" and this should reconcile our spirits to all our troubles;
for the apostle declares, who was a competent judge, havipg
been throughly acquainted with grieb, and had a prospect bta

ttf KBSIGHATICnf^ 161

Ae glorious kingdom ; << I rcdcon that the sufferings ctf this pre-
aeut life are not worthy to be compared to the gbry that shaft
be revealed iii us/' Rom. 8.

Secondly. God's love is jdiseovered in his companionate pn>«
vidence over them, tod as9i8tii% power affiwded to them in their
afflictions : bespeaks to the afflicted and disconsolate, ^^ my soOj
despise not thou the chastening of the Lofd^' nor faint when thou
art rebuked of him :" Heb. .12* 5. to sweeten by that tender ex-
presBioo, the rigomr of <fais>discipUiie; to signiiy his dear sympa«
tigr with tbeir aoguish and mdferihgs.

Heaarenly consolation! God himsdf beartf a shafe in th€&r sor«
rovra, ^^ is afflicted in their affliotioDS :" and the effect jof this
love is, that he'alwaya tampers and moderates their tfiais tdtbek
stiengtb ; or increases *their-8trengdi i» proportion to tine Jtriai*
His cofrections are detiberale dispensations) that proceed from
jn4gnient, not ftdm ftny, which 1^ prophet ^earnestly deprecates.
Jen 8, His rods are bomid np with lOMcy, his futh&in«»
joins with his aflSMibn, in moderating. tfaeiT'Suferings. It is one
ckcuse of the covenant of grace, made wth Christ, typilied by
David, <* if his chiUraniyfedk tny Btatii|;es,'nad keep not my
ecMnmandments, tlian wiU I ^visit thmr trasngressioii with a rod/'
to amend not to dcatioy than ; '^^ bnt'l^y tovmg kindness iWill
not take «way ftom th^m, nor snfler my faitbfiifaiesB to faiL''
ttei. S9. 81^ 32, S3. ^He apottle assines believers, <^ that God
is fiiittaM, who will net saffbr thnm to be tempted above what
they aire able, but will wiA the:templation makea way to escape,
that they may be able to bear it.'' 1 Cor. 10. 13. Our Ren
deemer in his ago&y was saKeved by heavenly succour, the pre*
senee'of an angel with aC mhssage ctf coinfioA; St* Paul ibund
it verified by his own expmenee, *^ that ^as tUe snieriik^g of
Christ abounded in him, acpbls ebiisolaitioBs^dKamded by Christ,''
2 Cor.. 1* 5.. 2- Cos. 12; 9* and.the divine power was acoompiish-
ed, illuBtrimisiy appeared in* supporting Hisf weakness* How
many have enjoyed ' cnnrfttts of a moie preeioiB n^re, tited
HMRre abundant, in wramtioi supplies ivmn tiae wodd, than in the
possession of tfiem ? Vi^tsa there is a total eclipse betow, the
Mesae4 Oominrtcff desreUs^ with light, and filb the aoul wttlf jey
in believing.

162 THJB 08XAT BVWt

The historian tdls us of a * eltar vrin of water that springs
from Mongibel» (that great furnace, that always sends forth
smoke or flames,) yet is so cool, as if it distilled from a snowy
moontain ; thus the saints in the fiery trial have been often re-
freshed with divine comforts $ and such humble submissions, and
gracious thanksgivings have proceeded from their lips^ as have
been very comfertdble Co those di^t them.

Thirdly. The issue out of ally is the most sensible declaration
of God's love to them. The* continuance is limited by his ten*
der lo?e, till they are prepared for mercy. The prosperity of the
Mrieked is wine in the bc^nning, and lees at the bottom ; but
the worst and afflicted state of the saints is first, and will at
length oertunly end in felicity. lu the tragedy of Job, the devil
was the author, Chaldeans and Sabeaas were the aotors, *^ but
the end was fi-om* the LonL" We are instructed by the qfMStle,
<' that althoi^ no chastisement for the present seems to be jay-
Otts, but grievous, nevertheless afterward it yieldeth the peace*
able fruit of righteousness, unto them that are exercised there-
by/' Heb. 12. I !:• h is an allusioD to the rewards in the Olym-
pic games, when the persons that overeamie in Chose exercises,
were crowned vrith wreaths of oiiveUat^es, the embkm of peace.
Thus christians, who wkh unfasntiDg p ers erer a nee in their duly
suffur affliction, shall be rewarded witii holiness in eonjunction
with peace. This peaeeable fruit of righteousness is not the na«
tural product of affiction : grapes do not spring from thorns^ nor
figs firom thistles ; neither can it be so properly ascribed to the
afflicted person, as to the powerfiil virtue, and special grace of
the Holy Spirit, who aanctifies afflicdans, and makes them pro-
fitable for effecting God's intention by them. And when the af*
fficted person becomes more faumbl^ moie holy, more weaned
from the world, mose res^;ned to the will of God, this <' fimit
unto holiness" will compensate all their psoiis and sorrows. And
in conjunction with holiness, there is a divine peace, a joyfiil
calm and ipuetness of conscience, in the sense of God's fiiwNir ;
his answers of peace are usually a reward, according to the ope-
rations of grace : his comforts are dispensed as encouragements
to obecHence. Besides, when the sittfid eorruptiMa are puiged

« AciB qvaaTlB dcmlMOiB JRiua, w^m Crigsrs sate? ertiU &£«•

OF RBflIQMATION« 163

mStf which caused perpetaal dEsturbance, and our aJFections and
actions are correspondent to the divine iaw^ there is that clear"-
ness and serenity of mind, that rest and ease in the soul, arising
from its jast and due subordination unto Qoi which the disobe--
dient, in all their seeming prosperity, never enjoy. ^' There is
no peace, saith my God, to the wicked/' These beginnings of
happiness are obtained here, but the perfection of it is in the
next life. '* Blessed is the man that endureth temptation, for
v^ben he is tried he shall receive the crdwn of righteousness,
which God hath promised to them that love him/' James 1. 12.
The richness and value of the '^ crown of life" is so great, that
God, the most wise and just esteemer of things, gave the pre-
cious blood of his Son to purchase it for us. It is a felicity so
transcendent in its quality, and stable in its duration, that the
blessed God cannot give us a greater ; for what greater good is
conceivable than himself^ And what more stable enjoyment of
it than efeemlty ? Tfie hope of this makes a christian blessed in
the nddfit of the greatest miseries. ^^ Our light afflictions that
are but for a moment, work for us a for'more exceeding and eter-«
nal weight ctf glory.'' 2 Cor. 4.

V. The mfinite wisdom of God orders all things in l^e best
manner for his own glory, and the final good of his people. If
he governed by absolute empire, none in heaven or earth might
say unto him. What dost thou? But there is an inseparable
connexion between his wisdom and his frill ; he is ^' the King
eternal," and ^' the only wise Crod," 1 Tim. 1. as the apostle
joins d^ose divine titles. In this the excellence of the divine
liberty shines, that it is always regulated by infinite wisdom :
<< he works all things according to the counsel of Jiis will :"
Eph. 1. 11. this is spoken aecordii^ to human* conceptions, but
must be undei^tood in a sense becoming the perfections of God :
for counsel cannot properly be attributed to God, whose under-
standifig is infinite, and in one view comprehends all things ', but
as those things are most complete that are the product of our
deliberate reasonings and deep contrivance } '^ so his work is
perfect, for all his ways are judgment." Deut. 32. 4% Whoiever
we are dissatisfied or displeased with his proceedings, it is fiorn
the error of our minds, and the viciousncss of our affections 3
we presume to correct his providence, as if he were defective in
regulating the affairs of this lower world ; but '^ he i^ wonderful

L 2

164 THK GREAT DUTY

in counsel, and excellent in working/' Isa. 28. 29. In the
creation this rcf^lar and beautiful world was formed out of dark*
ness and confusion : and his providence, that is now mysterious
and veiled to us, will bring into glorious order and Sweet agree-
ment, those things in their final resolution, that now seem so
perplexed to our apprehensions. It was a confounding reproach
from God to Job, " who is this that darkens counsel by words
^\ithout knowledge ?" Job 82. 2. His passionate exclamations
were such, as if the divine wisdom had not disposed all the af-
flicting circumstances in the series of his suflerings ; and 'that
holy man being convinced of his presumptuous folly, repeats the
charc:e against himself with tears of confusion : *' who is he that
hideth counsel without knowledge ? therefore have I uttered that
I understood not, things too wonderful for me, which I knew
not ; wherefore I abhor myself, and repent in dust and ashes :**
Job 42. 3, 6. more particularly,

1. AH things are so wisely ordered, that God shall be glorified
in the event ; and it is the noblest disposition of a christian, to
prefer the advancement of his glory, before aH the comforts of
this life, and life itself. Our blessed Saviour in the forethoughts
of his sufferings, was iii distress and perturbation of mind, like
the darkening of the sky before a great shower : " now is my
soul troubled, what shall I say ? Father, save me fi^om this
hour,'* John 12. 27. But the short conflict of nature was pre-
sently at an end, he willingly yielded up himself to be a sacrifice
to the divine honour, and said, *^ Father, glorify thy name.**
Moses and Paul, whose admirable zeal, had only a parallel be^
tween themselves in the same degree of holy heat, desired the
salvation of the Jews before their own, if God might be more
glorified !^t. This is the first petition in order and dignity, in
that complete form of prayer composed by our Saviour, as the
rule ct all our desires. *' Thy name be haltewed ainl glorified
in us, and by us." The admirable history of Jephtha's only
daughter, is applicable to this purpose ; she joyfiilly came forth
to meet her father, returning victorious and triumphant after his
war with the Ammonites. Judg. 11.36. He had made a rash
vow, to oflFer up in sacrifice to God, whoever should first meet
him afl:€r his victory, and upon the sight of his daughter was so
deeply wounded with sorrow, tliat his triumph was converted
into lamentations : but the grief was only in the father ^ for in

%OF RBSIGNATIONk 165

that first sivpnse of such a terrible sentence to be executed upon
her, she did not answer his tears with tears^ nor lamentations
with lamentations, but said unto him, ^^ my father, if thou hast
Oijpeaed thy mouth unto the Lord, do to me according to that
which hath proceeded out of thy mouth, forasmuch as the Lord
hath taken vengeance for thee on thine enemies." Methinks
.the admirable love and generosity in a young virgin, to whom
her &ther's honour and exaltation was more dear than her life,
upbraids us for our unwilling submission to those providential
dispensations that are ungrateful to flesh and blood wherein the
glory oi God is advanced. If we were called to martyrdom for
his truth, and our lives should bleed forth, as sacrifices on the
altar, or our bodies be consumed as incense on the censer, it
were an unjust and ungrateful complaint, to express passionate
reluctancy against his providence. If there were no other con-
sequences of our present sufferings, but the glorifying God, we
should be content* That ,is the worthiest end which be pro-
poseth to himself, and will accomplish : his divine excellencies
will be illustrated by the wickedness of men, that at present ob-
scures the ^lory of his government ; his wisdom, power, holiness,
mercy and justice will be acknowledged, admired and magnified
at last.

2. His wisdom will order all things, even the most afflicting
and dolorous, for the good of his people. This is a fearful para-
dox to a carnal mind, that judgeth of good and evil, as present
things are pleasant or unpleasant to sense, without regard to
what is future. It is like Samson's riddle to the Philistines,
^^ out of the devourer came meat, and out of the strong came
sweetness.'' But to the mind that hath spiritual discerning, and
judgeth of good and evil, as things are conducive or destructive
to the happiness of the soul, it is a clear undoubted truth. ^' We
know," saith the apostle with the greatest assurance, ^^ that all
thiiigs work together for good to them that love God." Rom. 8.
28. All things^ the most adverse to their present desires,, are so
disposed and overruled by his providence, as if there were a secret ^
intelligence and concert between them, to promote the happiness
of the saints : thus in mixed bodies the contrary qualities are re-
duced to such a just measure and temperament by the wisdom of
the divine Maker, .that a sound and healthful constitution results
from them. We have a rare instance of this in the history of

166 THB GRBAT I>0TT

Joseph ; his envious brethren were the instraments of his exal*
tation ', they sold him for a slave into Egypt to firustrate his pro-
phetic dreams ; and there, by many admindile turns of providence^
he was advanced to the highest dignity ; and then was verified
in him and his brethren^ '< that his sheaf arose and stood up-
right, and their sheaves stood round, and did obeisance to his
sheaf/' God had reserved purposes of greater good for Josephs
than if he had continued under his fiither's tender eye and care ;
therefore it is said in his history, that they perfidiously '< sold
him, but God sent him." He that attentively reads the joumtes
of the Israelites through the wilderness to Canaan, cannot bat
wonder at the circuits and indirect motions in their tedious tra-
vel for forty years; and when near the borders of the place, so
long and ardently desired, they were often commanded to retreat
in the same line wherein they had advanced to it : had they
chose the shortest way, and ^disobeyed the divine conductor,
they had never entered into the land of promise s but following
the pillar that directed their march, though they seemed lost in
their intricate wanderings, yet they obtained the joyfiil possession
of it. This was a type of the saints' passage through a trouble-
some world, to the true rest above, and that they are guided
through many cross ways directly to the kingdom of heaven.
'' Who knows," saith Solomon, <^ what is good for a man in this
life, all the days of his vain life, which he spendeth as a sha-
dow?" Ecdes. 6. 12. That which is desired with importunity,
as tending to his happiness, often proves his woe: some had
not been so wicked, and consequently so miserable, if their lusts
had not been excited by riches and power : others had not been
secured from destructive temptatioiis, but in a low and afflicted
state, it is therefore both our duty and interest not to pray ab-
solutely for any temporal thing ; but when our desires are most
passionate, to say with the humility and holiness, the reverence
and obedience of our Saviour, " not my will, but thine be done."
We shall find ourselves more happy by the divine disposal of
things, than if we had obtained our dearest wishes, and most ar-
dent prayers. And when we shall come to the top of the holy
hill, and look . down on the various circuits of providence by
which we ascended, we shall then understand that wisdom and
love conducted us safely to felicity ; we shall approve and ad-
mire all the divine methods in order to our blessed end. Now

OF hesignation; 167

the belief 6f this should compose us to a patient and cheerfid
fesignation of ocHrselvM to God's providence and pleasure. Who
would not aecept of the eaansel of a friend that proceeds from
love, though his judgment were not so exact as to be relied on ?
Mvch more should we thankfiiMy receive the appointments of
God, whose knowledge and affection are equally superlative^ in
whom there is united the wisdom of a father's, and the tender«-
ness of a mother's love to his chikken. Briefly, as Jonathan by
tasting the honey 9X the end of his rod, had his eyes enlighten-^
ed ; eo the end of the severest .chastisements will convince them,
tiiat the providence of God wds more benign and prq>itious than
they cootd imagine. ^'His ways are as hi above our ways, and
his thoughts above our thoughts, as the heasrens are above the
earth.'' This point is applicable to us.

(1.) By way of reproof for our unsubmissive behaviour in af-
flictions, pur uncompliance with the divine disposals. Some are
in a secret discontent at God's afflicting providence ; and this
raiseth the -memory of former mercies, and takes away the relish
of present mercies ; as the sweet showers of heaven that fidl into
the sea are turned into its brackish taste : such neithcgr enjoy
God nor themselves. What egregious folly and vile ingratitude
is this I All we have, is from his most free ikvaqr ; and shall we
peevishly slight his benefits, because our desires are not gratified
in every respect ? Others are moved with anger and vexation
for the evils that befal them : as the red hot iron under the blows
of the hammer casts abroad fiery sparks ; so their stubborn fierce
spirits, vdien afflicted, break forth in expressions of impatience
and displeasure. They count it a base abjectness of mind, a de-
spicable pusillanimity, to humble themselves under God's judg-
ments, and with contrition for their sins to implore his clemency.
^^ The voice of the Lord maketh the hinds to calve, the timorous
and weak creatures : but when the heavens roar, the lions thun-
der back again." Thus strong and stubborn sinners, when ^ey
foel the effecu of God's anger, are raging and furious ip their
-passions jmd expressions. ^* The foolish man pervertetb bU way^
his most grievous sufieriugs are the fruits of his sins, and bis
heart feetteth against the Lord as the inflicter of them." Proy.
19. 3. This is a high indignity to God, and an \njury to them-
selves. For a vile creature, a base guilty iv'/etch to murmur and
storm agunst God's righteous judgments, ajgi)fia-&.prodigious

L 4

168 TBB GRBAT J>X3Tt

forgetfiilness^ both of its dependance and obno3ciousness to the
divine tribunal. It is said of the adherents of antichrist, ^^ That
they were scorched with great heat, and blasphemed the name of
God, which hath power over the plagues, and they repented not
to give him glory." Rev. 16. 9« Infinite insolence ! Such ob-
stinate souls the prince of darkness possesses as his peculiar do-
minion ; they have more need of convetsion than consolation.
Besides, by impatience and vexatious fretting, they exasperate
their pains, turn the rod into a serpent, vipers into dragons ; and
God's mighty hand is more heavy by their resistance. Bold ex-
postulations irritate his anger, rather than incline his mercy ; the
Wilftd man never wants woe. <<With the froward," saith the
psalmist, ** thou wilt show thyself froward,*' Psal. 80. or, as it
is rendered in the margin wrestle. The strongest sinner is not
a match for the Almighty ; if his anger excite his power, how
^easily, ^* how sudden are they destroyed without remedy? Stub-
born impatience under the inflictions of God's righteous provi-^
dence, is the nearest step to final ruin. Others are so dejected
and broken with afflictions, that their continuance in the world
it but a living death : every thing entertains their grief, and the
best means afforded for their reviving and comfort are ineffectual.
Sorrow flows into desptur, they lament and languish as if thdr
case were hopeless and remediless. The fountain of this black
stream, is a superlative esteem and affection to inferior things :
and what is reserved for the blessed Creator? If a temporal loss
be the most afflicting evil, it is a sign that God was not valued
and loved as the chiefest good. The difficulty of receiving con-
solation, shows the necessity of their being aflSieted : the lan-
guage of such resolved sorrow •is, ** They have taken away my
gods; .and what have 1 more?" The sole objects of theur feKcity
are removed, and they refuse to be comforted ^ as if no less sa-
crifice w6re due to the remembrance of their loss, but life itself*
What a disparagement is this of the divine excellencies? *^ Are
the consolations of God small to us ?'* Is not his love able to
compensate the loss of a frail, mutable, mortal creatuna? Can-
not he please and satisfy us without the fruition of one earthly
comfort ? This dejection of spirit is equally undutifiil as uncom-
fortable ; our griefe are spmetimes as vain and as guilty as our
joys ; there is a tincture of disobedience in our tears ; for we are
commanded ^^ to mourn as if we mourned not^ for the fashion of

t)FriS»i0f«ATioy« 169

the wofid pmm^h ^wf ;" and we. at onee break his lafv? and our
own pe$ce. Our disobedien<;e in this is aggravated^ as being
eonftrary not only lo the authority and sanctity of the Lawgiver^
but to his loving^-kindnesa and compafision. Ah^ the miserable
blindness of human minds ! and t^he more miserable, because vo-
luntary. Who is more deservedly unhappy than one that sits
upon the bank of a river^ and yet is tormented and dies with
thirst ? The clear^ fresh stream passeth before him, allures and
invites faim^ but he will not stoop to drink ; this is the case of
those who neglect and rduae tlie spiritual consolations in the
gospel, John 3. 38, d9« that are ccmipared to the flowing rivers
of living water, &r their cooling, refreshing quality. They meri-
toriously and actively bring trouble to their soub ; their passion^
are the instruments of their misery. He that is his own execu-
tioner, has no exenae of dying; he is justly, because wilfully mi-
serable.

CouMder also what a reproach is cast upon Christianity, that
4M> many viftooos heathens in great afflictions, were 'm some .mea-
«ttre supported by the precepts of human wisdom; and that
christians, to* whona there is revealed from heaven, that an eter-
nal state of glory and joy shall be the reward of their patient Quf-
ferings^ remain utterly disoonsoiate* I will single out one exam^
pie. Stilpon the philosopher, when his city was destroyed, with
his wife and children, and he escaped alone firom the fire, being
asked ndiether he had loat any thing? Replied, <^AU my trea-
sures are vrith me/' justice, virtne, temperance, prudence, and
this itiviolaUe principle, * not to esteem any.thmg as my proper
^ood, that can be ravished from me : his mind was erect ai)d
eteadfnst under the ruins of his^country. And others upon lower
and less genemiig-oonsiderations, have bom up in their sufferings*
How do suoh examples upbraid us, that their twilight excels our
BMiiday brightaess ? If common cordials raised such courageous
apirits in Aem, shall not the watm of life, the divine strong
comfiorts of the goqiei, fortify us to bear all sufferings with a va-
liant resignation to the good will of God ? Can the spirit of a
man, l^ rational principiea sustain his infirmities, and cannot the
spirit .of Qadf thegieat comforter, support 31s under all troubles ?

* Omnia bona mea mecuni sunt. Jmtitia, 'virtue temperantia, prvdestia,
fcoc iptna nlUI iMni patare qaad cripi poaiUt Scmc EpUU9,

170 TUB GKSAT »vrr

What a blot is this to religion ? Those who will Mt bo contfoit*
ed, will not be christians ; by the same holy spirit who is stykd
the comforter, we are the one and the other, if the precioiis
promises of the gospel do not alleviate our sorrows, it is not from
infirmity, but from infidelity. It is an incredible miracle, that a
person can be in reality a christian, and not capable of consda-
tion ; as if eternal life were not purchased by Christ for his peo-
ple, or the present sufferings were comparable to the future glory;
or the possession of it were to be obtained after a thousand yean
of hard trial : but if it were delayed so long, that sensible dura-
tion should sink our spirits ; for the misery that passeth with
time, is not of moment with respect to the blessedness that is
established for ever.

(2.) Let us be excited to transcribe this divine lesson (so fiiH
of excellency and difficulty) in our hearts and lives, it is easy
in speculation to consent to the reasonabless of this duty, but
how hard to practise it, and to bear not too sensibly such evils
as are incurable here? A deliberate, universal, constant subjec-
tion to God's will, though contrary to our carnal desires and in-
terests, how rarely is it to be found among those who in tiUe and
profession are his servants ? In active obedience, some will rea-
dily perform some particular commands, but withdraw subjection
from the rest; they seem to make consdeiice of the duties of
piety, but neglect righteousness; or eke are just in their deml^
ii^, and careless of devotion. Some are liberal, but irreaoncila-
ble; they will give for theur honour, but forgive no contempt or
injury ; and as the dividing living twins destroys than, so the life
and sincerity of obedience, that consists in the union and entire-
ness of its parts, is destroyed by dividing oar respects to some
commands, neglecting the rest. And in <* passivie obedience,''
many will submit to lighter and shorter aiBicticms, but if an evil
comes that nearly touches the heart, or that remains long with-
out redress, they become impatient, or so dejected as to neglect
their duty. I shall therefore superadd to the former arguments,
wherein the necessity, the equity, and the policy of our dutifol
resignation to Ood's providence is clearly set forth, some other
motives and directions, that may be useful and effectual for this
end.

Ist. Look fre<piently to Jesus Christ, the author and finisher
of our faitii i the divine wisdom, to reform the worM^ assumed

OF RB8IONATI0N. 171

the liumaii nafeiire^ and expressed in a holy conversation upon
earth, a living copy of his precepts^ to direct us in the various
parts of our duty ; and because the exercise of humility^ self-de-
nialy and the rest of the suffering graces^ is so difficult to our
frail and tender nature ; he ascended the cross, and instructs us
by suffering, to suffer with his affections, leaving us his example,
as the btot lecture of our duty; his sufferings concern us not only
in point 'of merit, but conformity. We can never enjoy the be-
nefit of his passion, without following his pattern. His example
18 the rule of the highest perfection, and we are under the great*
est obligation to imitate and honour him who is our sovereign
and Saviour, to whom we owe our redemption from everlasting
misery, and the inheritance of glory. It is the apostle's advice
to the afflieted, <* to consider him that endured such contradic-
tion of sinners agunst himself, that ye be not wearied, and faint
in your minds.'' Heb. 12. 3. The deduction is with greater
force to make us humble and patient ; if we consider,

(1.) The infinite dignity of his person. He was the eternal
«nd only Son of God, and descended from the throne of his ma-
jesty^ divested himself of his robes of insupportable light, that
concealed and manifested his glory to the angels, Psal. 104. and
was obedient to ^e death of the cross. What are the highest
and best of men to him ? Were it not extremely unbecoming
and undutiful for a subject to refuse obedience to a just law, if
the king that qiade the law should voluntarily obser\'e it, and
reserve no other advantage to himself, but the honour of enact-
ing it? Our Saviour did not stand upon the dignity and liberty
of his person, being equal with God, and our king, but entirely
eomplied with the law, and shall we complain of its rigour?

(2«) . The greatness of his sufferings. They were incomparable
-as to their vdue, so in their degrees. He endured the equal ex-
tremities of infiimy and torment, that are so contrary to the in-
clinations ct mankind. He was crowned with a cruel diadem of
thorns, seou^d, spit upon, derided, crucified : insensible nature,
as if citable of understanding and affection, was disordered in its
whole frame at his death. The heavens sympathized in eclipses
of the sun, in the darkness of the air at mid-day, as midnight,
the earth quaked with deep tremblings, and the rocks were rent
asunder. And the sufferings of his soul from the incensed justice
af God were inconceivably great. What is the worst we suffer^

172 THE GRBAT DUTT

either immediately froin God, or instrumentally from men to hia
bitter passion? Our sufferings are but . superficial shadows of
hiisery, compared to his deep sorrows.

(3.) His sufferings were most undeserved : for he was the holy
one of God, his conception without the least taint of sin, his life
of strictest purity, and complete obedience to the divine law.
We may read the process of our sins^ and understand their guilt
in his passion. '^ He was made sin for us," (a sacrifice to atone
the divine displeasure) '^ who knew no sin." As David when
guilty of adultery and murder^ was fired with disdain at the rela-
tion of an incompassionate rich man^ killing the single lamb of
his poor neighbour^ and sparing his own numerous flock ; and
when the prophet unveiled the parable, and surprised him with that
piercing reproach^ ^' Thou art the man I" he presently by that
fiction in another, was convinced of his own true guilty and was
extremely afflicted in the sense of it ; thus we are apt to conceive
indignation against the murderers of our Saviour, the apostate
apostle, the malicious priests, the unrighteous judge^ tbe bloody
addiers : but conscience (as a true Nathan) may charge us to
have been in that wicked conspiracy against the Lord of glory,
for our sins condemned and crucified him.

And as our sins were the impulsive cause of his sufferings, so
our good is the effect of them. He suffered the death of the
cross, that his blood might be our ransom, his ignominy the pur-
chase of our glory, his torments the merit of our blessedness, his
death the seed of immortal life to us ; but we suffer the ju3.t pu-
nishment of our own sins.

(4.) His willing obedience, divine patience, and invincible con-
stancy in suffering for us. In his distress, the whole army of
heaven were in readiness for his protection and rescue, upon the
least signification of his will : ^^ If I prayed to my father, he
.would send me twelve legions of angels." Nay, he had the
springs and keys of the divine power in his hands, and could by
a word have destroyed his enemies ; but he ^^ freely gave himself
for us ;" and without resistance, without complaint took up his
cross. Now our Saviour, who had the fulness of the spirit, com-
municates to ps the first fruits of it, faith and love, humiUty and
.patience, peace apd joy, to support us under affliction.

(5.) Consider the excellent reward of his sufferings. He was
abased below men, and is advanced above all the angelical or-

OF RE$TGNATION. 173

ders, and is the eternal argument of their praises : never were
sufferings so grierous, never was issue so glorious. " For the joy
that was set before him, he endured the cross, despised the
shame, and is set down at the right haiid of the majesty on
high." Heb. 12, 2. Now our blessed Saviour hath promised^
•^ To him that overcomes, will I grant to sit with me in my
throne, even as I also overcame, and am set down with my Father
in his throne." Rev. 3. 21, Unfainting perseverance in our duty,
shall be rewarded with the glory of our Redeemer. And is not
the prospect and expectation of this sufficient to confirm our
minds, and make us patiently bear the greatest afflictions?

2dly. The consideration of the suffering saints in all ages, is a
powerful pervasive to patience. Thus the apostle James directs
christians^ '^ Take, my brethren, the prophets, who have spoken
in the name of the Lord, for an example of suffering af&iction
and of patience.'' Jam. 5. 10. And we have great encourage*
ment from hence, if we consider;

(1.) That those who are of most precious account with God,
and highly favoured by him, are usually exercised with sharp af-
flictions. The singularity and greatness of a calamity exaspe-
rate the sorrow, when it fs apprehended as a sigki of extraoidi-
nary guilt in the afflicted, and of severe 'displeasure in God that
sends it; but prevent trouble that ariseth from that apprehension,
the scripture records the heavy afflictions that happened to God^s
chosen servants and favourites. Mo»es, whom' God honoured
with the most condescending and familiar discoveries of himself^
was tried by long afflictions. David, a man after God's own
heart, was a long titne hurled to' and fro by tempestuous perse-
cutions from his unjust and implacable enemies. Isaiidi, who
was dignified with such heavenly revelations, that hia describing
the sufferings of Christ seems rather the history of an evangelist^
than the viabn of a prophet^ waa sawn asundier. '

(2.) Their nature was asfraS as ours, their afflictions as cut-
ting and sensiUe, yet' how patiently and courageously did they
endure the most cruel sufferings? ' ^ '

(3.) We have the same blessed comforter to assist us as they
had, the Holy Spirit. He that ift styled the spirit of power, in-
fuseth a holy magnanimity to bear the heaviest sufferings. Now
it is the apostle's inference from the history of the saints under
the 01d Testament, some of whom died martyrs, and others lived

174 THB GREAT DUTY

martyrs, by their constant and generous suflering tariou^ evils for
divine truth : ^^ Wherefore seeing we are compassed about witti
so great a doud of witnesses, let us lay aside every weight, and
the sin that doth so easily beset us; and let us run with patience
the race that is set before us/' Heb. 12. 1. The metaphorical
expression, ^' a cloud of witnesses," imports a numerous com-'
patiy, and is by some of the ancients interpreted as an allusion to
the benefit we receive from the natural clouds, that refresh the
air, and screen us from the scorching heat of the sun. The al-
lusion is too subtile and strained, but the benefit is real ; Tor the
admirable examples of their patience and courage are powerful
to refresh sorrowful spirits, ^' We are encompassed with them as
a theatre." There is no kind of affliction, and no part of our
duty, whereof there is not presented to us some example for our
encouragement and imitation. It is also worthy of observation,
that christians have a special obligation, encouragement, and as-
sistance to bear afflictions with cheerful spirits, above the belie-
vers of the Old Testament. For under the Mosaic dispensation,
outward prosperity, riches, honour, victory, kmg life, were the
open expressions of God's favour, promised by Che terms of that
covenant, as rewards to obedience. Yet even then, some of the
most excellent saints were illustrious examples of patient suffer-
ing afflictions. But in the gospel God hath declared, that his
design b to train up his children by sufferings, for their friture
hi^piness; that '^through many tribulations they must enter in-
to the kingdom of God." And we find the truth of this by ma-
nifold experience, fit>m the first ages of the christian church.
St. John, by revelation, ^ beheld a great multitude, which no
man could number, of all nations, and kindreds, and people, and
tongues, that stood before th^ throne, and before the Iamb, clo-
thed with white robes, and palms in their hands : and they all
came out of great tribulation, and had washed thrir robes, and
made them white in the blood of the Lamb." Rev. 7. 9. Now
since the cross is an appendix to the gospel, we should with more
prepared minds submit to it. Besides, if believers then, who
enjoyed only star-light, less clear discoveries of the glorious
world to come, were so patient and constant in suffering for the
truth; how much more should we be animated in our troubles,
to whom the *^ Sun of Righteousness" appears, revealing life and
iounofftality by the gospel ? If they who were partakers 6f the

OP HBSlGNATIOIf. I75

Hoty Spirit in lesser degrees, were 8U]kported ; should not ehris-
tioDS that receive the graces of the Spirit in richer abundance^ be
more comforted ?

3d)y. All creatures obey the will of the Creator ; all the lower
rank ; ^ fire and hail, snow and vapours, and stormy winds fulfil
his word/' Psal. 148. 8. The sun stood still till Joshua had
completed his victory^ it started back to confirm the &ith of
Heaekiab. Nay, sensible creatures will contradict their own
natures at God's command. The ravens fed Elijah, and the liona
spared DanieL And creatures of the superior order exactly ful-^
fil his will. ^'The ac^ls that excel in strength, do his com-
mandments: hearkenintg to the vmce of his word/' Psal. 103.
Tbey do not usurp up<m bis royalty, nor make use of their power
to deny subjection to his pleasure. Now if the inferior creatures^
who are under less obligations, and cannot understand their
duty; if superior creatures that excel us in nobility of nature,
and digoity of state, perfectly obey God ; should not their ex*
ample strongly incite us to submit to his will ?

4thly. It is our most glorious perfection, to have our wills
united to the <Uvine will. In heaven grace is in its exaltation,
the qpirits of just men are made perfect^ by their compKance with
the divine will that absolutely governs tiiere. A private will that
eompounds with God upon sordid capitulations, that excepts
against ddng or suffering what is distasteful and harsh to the car«-
nal part; how unreasonable, how dsgenerous and base is it?
But when th^ vrill is orient, enlarged, and uniform vntb God,
it is ennobled. If our sk>w-paced thoughts could conceive things
as easily, suddenly, and cleariy as the angels do, our minds would
be in the highest elevati(Ki : * and is it not a more valuable and
desirable perfsction to will as God dpes, than to understand as
the angels ?

, Besides, patience, has a special eminence above other graces,
and advances a christian to the highest honour and perfection
that, is attainable here. All graces ,are pf the same divine ex*
traction, and have the same general efifect upon the soul : they
come firom God, and produce a godlike temp^ and disposition :
but they are distinguished by their objects and operations : some
are heroic, exercised about great thingi, and produce more noble

• Hie cfl disfaiu aaimw qsi M Deo tradidm Stta

176 THB GREAT DUTY

actions : others are humble, and coirrersant in meaner thingiy
and their operations are less eminent. As amongst the buds,
the eagles fly aloft, and only stoop for a great prey: the bees
fly frdm Bower to flower, and extract a little dew, but it is all
honey. It is the counsel of St. James to the afflicted, 'f let pa«
tience have her perfect work,'' in bearing afiUetions, though
heavy and coatimicd, *^ that you may be perfect and entire,
wanting nothing.'' A singular perfection and eilcomiura is attri*
buted to patience, in that the trial and exercise of it is the most
difficult part of our duty, and wishout it we can neither ^bey the
eommands, nor obtain fihe promises of the gospel. Patience is
the truest fortitude, and draws forth other divine gr^lees in their
excellent activity. What the temper is to material weapons that
are bhmticd or broken in the combat without it, patience is to
other graces, their strength is derived from it. This was the
most giorioas perfection of Christ's obe^nce; ^' for it became
him fcir whom^ are all things, and by whom are all things, in
bringing many sons to glory, to make the captain of their salva-
^tion perfect through sufferings." Heb. 2. Patience is not only
defensiipe armour, but has noble operations. When our Saviour
was nailed V the cross, and was the mark wherein all the por»
soned airows of rage and malice were received, he seemed only
to suAer, yet even then pefformed the most dime exploits, and
obtained die most glorious victory; he reeondled God, disarmed
the law^ subdued satan, broke the gates of h«H, destroy^^death,
and rescued us miserable forlorn captives. Upon tUs account
Chryaostom breaks forth in rapturous expnesdioti8,'that our Sa^
viour sttflfering on the croes, was more glorious than in his crea-
ting the world. Thus the patience of a christian, which in ap-
peanmee is only a quiet bearing affliction 'from God, yet pro*
duceth many blessed effects : a believer, while he feels the weight
of God's hand, incessantly seeks his fece vritih the most arAent#
aflfactians. He doth not murmur agiflnst tiie dispfeasure of God,
but mourns bitterly that he hath desefved it. He surrenders him*
self to the divine displeasure, which is the purest actof obedi*
ence. He subdues his unruly passions, which id a more noble
victory than the achievements of the most cdebrated conquerors;
It Is true, the power of grace is very conspicuous in resisting
pleasant temptations, the pernicious attractives of the senses and
carnal appetites ; but more in the battles of patience, by how

MMih it 19 mote easy to nature to be content wtiiwi cmtiecessaiy
and superficial pleaaures, than to endure oppresring and painful
mnh. I will produce an instance in both kinds^ recorded in
•cripture^ for the vraefntion and imitation of all. The &8t ii
Chat of Joseph, whose ompotted chastity was disooferad by re^
jeetiiig the fanpure deshes of his master's wife^ Three poweriiil
tempters joined to draw his consent solitude, yosth^ and solicit
tation ; solitude with itsrilfiioe, is often more persaamve to the
oomnission of sia tbaii the strongest eloquence; because there
beti^^none' that < sets, takes away the shame of being seen in
guiky and foul aeliont. Youth is violent in its af^etltes, and
needs no entrealieB to indiice it to gratify them i thesemialfan^
reigns, and has stidh araiidiing power ^upon the will, that to
Mrmpt natare the temptittkm ia irresistible, and without diving
aMngtfa^ an instance of overoolning it, would be aa rare as m
phflsntx in the world* Besides^ Aiaeph was hsr shwe^ and wai^
tempted by entreaties mixed with inticements from, a superior,
that (like a bow that draws strength from its bending) by makiog
a show of suhjectien acquires a double empire. &it he had »
ie^erence of his invisible observer and jw^x /' how shall I da
this great ii^ckedness, and ste agunst God ?'' Now. that Joseph
in the flower of his age, was not imboldened by. solitude, nor
exited by concupiseence, nor pcNsoned by the. brnath of thfr
hasiliBk, was an adnuraUe effect of divine grace. He preserved
his sfaioeie and eoapitant huioeenee, as the sun its undefiled. lustroi
IB the midst of dOi die iisaulent exhalations that ascend from the
savth.

« "nw ether instanea is Job, whose victorious grace in thfl com-^i
parison,. is oioia gkffimis than that of Joseph ; for as th^ lapses
of tfaose^who'by tflirora and tements violate the law, are .leasi
cnlpdUe, and more exscusaUe, than of those who by sensual al«
hiMmenits -t^tesgitss .the divine rooiroandaj the human nature,
being eiqiable of sueh * Aahtcms impreaBions as inlnitely exceeds
all the pleasoKs of sense; and oonaeqMsntly the yielding for fear:
ef -vehement pains and extMne evils, is kss voluntary than whati
ppoeeeds from the loveof dsUgkts ; so propiertionabfy that virtue^
ii ttoM endnest that remains firm, and preserves us in our dutyy

- - a mile placer aoamslieso OB CsfflMBtoj

Vol. ir* u

178 TUB OftBAT PUTY

notwithtUnding &e batlerm of extreme evib, 'tium that whieb
pres^ires us by flight firom the deceitful eenaitive good.
. The Holy Ghost has given us a particular narrative of Job'e
troubles, and his bdiaviour under them : the loss of a great estate
vras but a preparative for w«vse calamities ; his ten children
kere all destroyed in a day ; his body was covered with ulcers (
his wife, that in this desolate condition was only left to alleviate
his sorrows, unspeakably increased them ; yet under this heavy
weight of miseries, he did not express one unbecoming compiaist^
His patience exceeded all the pains of his body, imd grieb of
his mind. Who loves Ood so ardently in his prosperity as he did
in his afflictions? Like flaming torches^ that rev^aed^ thtt
flame ascends with more fcrce to heaven. St. Austin admiring
kis invincible temper, says, that lob half dead on diedttn{^itl|
#a« stronger than Adam, when immortal in paradise ; for wkb
ittdignatiou he repulsed his wifii, who was shtan's instrument to
tftmpt him to despair and blasphemy. How graceful and amia«>
ble a spectacle is « patient sainit?' He attracts the eye and heart
ef God himself. What an honourable testimoniy proceeded frtxa
kis mouth, concerning Job» to .vindicate his sincerity from tht
malice of the accuser? ^* Hast thoti scan my servant Job^ thak
diere is none like him on the earth?" Job 2. 8. UnpataUtleil
saint ! who endured such a succession of tragical evmits with lm«
mility and sabmissmn ! The active holiiie$s of his imisperoua
Bfe is not recorded with that note of eoiiineQcy and adnmatioiiy
as his patient .suffinings, fionr wbich Jbe is univer^y crowned wttk
the praises of the saints in all ages. ^' Ye have heard of Um
patience'of Jobl" He is aspeotthcie that draws the r^aidB-of
all, more famous for his patience than his misery. It i4 the soyt
ing of the Hatonic phihssopher, take away from the life of Her^^
eules, the tyrants he suppressed^ and, the iieree beasts b^dbw^^
his travels and combats wherein his courige was cawoised and
appeared, and you lessen his virt«e^ thi^ hero is lost: he thajCin
the opinion of die heathen wm*ld deserved a deity; and ja
' downed with stais inr heaven, will not have a 9p$rk of glory on
earth to preserve his fisme afive it memory* Thus, lake away
from Job the Chaldean and Sabean robbers, .tte ehower of firt
that consumed his estate, the whirlwind raised by infernal spirits,
that destroyed his childrca, his diseases, and bi» cruel wife, the

tMP mKnawATroN. 170

ocercbes of his intuperable pdtiefice, md the hotiotiraUe rdnem^^
brance of Job is lost. If the prince of durknesa liad not tiiecF all
his arts and strength to oferoome him^ and had fiot been foiled
in his attempts^ his graces had not been so ithfstrious. St. Peter
declares, <' that the spirit of gtory, and of God, rests npon'svf-^
fering christians.** They are the temptes of the Holy Spirit, the
eeemal Dei^, wherein he disphys his dhrine virtue and glorious
pow6r. In short, God usnally conducts his people to the sn*^
bliineat degrees of grace and glory by suffering ; the more they
are tried and refined, the brighter their dromi will be*

51y. It is oar felicity quietly to resign our wills to tfie Messed
will of Gild. Pfttience, considered as a moral tirtue, frees u^
from many sorrows and vexations that are supervenient to a&
affliction, and are caused ifeierely from the distemper, and unquiet
disorderly agitations of our own passions. Nature instructs a dog
by licking his wouiid to heat it, a lively emblem of the healing
operatioQ of discreet patience to the afflicted spirit. Patience
liiiea the yoke, and makes it softer and more easy to us. Be«
sides, an humble and full submission to the will of God, as the
rule of goodness, brings down the peace and joy of paradise into
our souls. The glorified saints are raised idiove all disasten and
Irolibles ; nothing-can disturb the serenity, or st«a the purity of
their state : from this principle of perfection and Celieityy that:
God's will b always accomplished, to which their wills aie en-
tirety flobordinate, in obedience to his authority, and by their
fKtp& inclination. As the waters which in the cxeasion God
transported above the heavens, are not moved as these here be-«
low by the ^rious agitation of the winds, but as if th^ were of
a oeleatial nature^ bare the same regnlar motion with' the hea*
rena. The angels, whose zeal for the hmour of God, and. love
to the soob of men Ss incomparable, yet .diey see the rebellioB
of Ilia sdbgeets, .whcMiy his gfery is obseered, «nd the.final des'*
troctxm of febeBious stnners, without the least dintination of
their felieity, because they atwvfs acquiesce id the divine urill,
thttt orders all things for the best end.^ 'And ao frtf as our wHia
are complying with the divine will, we enjoy « tniaquiHity of
mind, which afflictive JKrcidents 'duinot disquiet. St. Austin
describes blessedness to consist, us the accomplishment of our de->
sires, attd in hatvingonly regular desires : now a saint whose will
ia absolutely resigned to God's will, &as a foretaste of blessedness.

M 2

180 TJU OftXAT DUTY

here ; for whatsoever happens to him here, k from God's wiH
that approves or permits it, and herein he finds satisfactioiu
What a pnre undisturbed pleasure springs from this consideration^
that the wisdom and love oi God chooseth always what is best
for us ? This will make us contented in every state ; even when
our condition is not correspondent with our iiatural desires, our
desires are graciously accorded with our condition. What ex»
pensive industry has been used to procure the fancied philoso-
pher's stone, that changes all metals into gold, which if obtained
cannot make us happy ? For as the natural heat of the body
does not proceed from the clothes, but from the body that warms
them : we see persons in the fit of an ague shake with cold,
though covered with fiirs : so true felicity doth not proceed from
the outward condition, but from the temper of the mind. The
rich often want content in the confluence of all things, and are
often disquieted with the fears of losing thrir possessions : but
acquiescence in the divine disposal always brings satisfaction to
the soul. It is an inviolable treasure that cannot by the most
violent evils be taken firom us.

I shall annex two considerations more, to show how our feli"«
city is promoted by our patient sufferings.

1. It is a blessed assurance of our election by the most free
and unchangeable love of God. The apostle tells afflicted chris-*
tians, '' that whom he did foreknow, he did predestinate to be
conformed to the image of his Son, that he might be the fiiat-
bom among many brethren.'' Rom. 8. 29. If we suffer with hia
divine patience, with his humble and holy affections, it is a clear
and certain evidence that we are apponited to reign with him.
If we bear the image of our suffering Saviour in our earthly
state, we shall bear his ^rious image in the heavenly. The
well-grounded hope of this is very comfortable in the greatest
afflictions, and will encourage us to persevere in humble suffer-*
ings. For if his sovereign pleasure has ordained us to eternal life,
how just is it that we should with an entire and resigned submis-
sion yield up ourselves to the conduct of his wisdom, as to the
ways by which we shall obtain it ?

2. By a filial submission to God's chastisements, we have a
blessed testimony of our ademption. It is the apostle's comfort-*
able inference, <^ if ye endure chastisements, God. dealeth with
you as with sons }'* that is, if without murmuring or fainting, if

OlP RESIGKATION. 181

with that respect and subjection that is due to the high and holy
providence of God, then we may be assured of his paternal rela-
tion to us, and '^ his rod comforts us,'' as the strokes of it are
an.aigumenc of his care and love to us. From hence proceeds
inexpressible and peculiar consolation to afflicted christians : the
same afiSiction as to the matter and circumstances, may be upon
humble meek sufferers, and refractory stubborn sinners, <^ that
kick against the pricks, but are distinguished by the intention of
God. They are sent to the humble, as corrections from the
wise love of a father, who dearly regards their souls ; to the ob-
dnrate, as vengeance from the righteous severity of a judgei
Upon the humble they fall as soft as a shower of snow; upon
the other as the storm of fiery hail upon the Egyptians ; and
the issue of them is as different as heaven and hell.

Lastly, This sharp discipline continues but during our mino-^
rity here'; when we arrive at the state of perfection we shall not
need it : and this life is but a short transition to the next world.
What eomparison is there between a few years, and the Volume
of eternal ages? It is the consolatory of the apo6tle, '^ the time
is short, let those that weep be as if they wept not." Within a
liltle while afflicted saints shall ascend to the region of blessed-
ness ; and no cloud of sorrow, no shadow of fear, no darkness of
anxiety, can reach so high to darken and disturb their felicity :
** weeping can endure but for a night, and joy comes in the
morning" of the everlasting day. ** For a moment have I hid
my face from thee, but with everlasting kindness will I receive
thee, saith the Lard" Isa. 5. Death is the last step out of
mortality and misery. ^^ Be ye also patient, stablish your hearts,
for the coming of the Lord draws nigh.'' Jam. 5.

To these motives I shall add some directions for the perform*
anee of this hard duty.

Dtred. I. A steadfast faith in the dhrine providence and
promises, will compose the soul to a quiet submission to God's
pleasure in the sharpest troubles.

All things are under the intimate inspection, the wise conduct,
the powerful influence of his providence. This is one of those
pfhne, universal, rich truths, from whence so many practical
consequences are derived. By virtue of it we may infallibly con-
dude, that all things that come to pass, arc di^osed in the best
season, and best manner, for the best ends. If we were admit-

M 3

)82 rUB QKBAT BVrY

led to the coondl of state laboife^ and undefslood the imme&te
reasons of every particular decree^ we could not be more infidH*
bly assured ct the wisdom and goodness^ the rectitude and equity
of his dispensations, Ihao bythis universal principle, that is i^
plicabte to all e?eiits, as light to every colour, that what God
appoints is be^t. That we nlay feel the blessed influence of it
more effectually, let us eonsidec that divine pmrkiettce extends
to the whole creation : it is infinite, and overruling all things*
iGod is pleased to represent it in scripture, acoordmg to the nar«>
rowness of our capacity : as Elisha contracted himself to the sta-^
ture of the Shunamite's child, applying his mouth to his mouthy
and his hands to his hands. 2 Kings 4. Thus it is said, ^ He
rides upon the heavens,'* to signify his absolute power in order*
ing all the mqtioiis of the most bigfa> vast, and ^drioos part of
the irisible universe. '* He telkith the number of the stars ; he
ealleth them all by their names/' The stars are ihe brightest
^d most active parts of the vast region above us, and ace called
the host of heaven, with reilpect to their number and order. God
is their general ; and tbqtigh they seem innumerdbie to our sen-'
•es, yet the fnuliituck is exactly known to him, and yields ready
and entire plHKKence to his pleasure. From whence the psalmist'
infers, *' Grei^t is the Lord, and of great power, bis understand-
ing is infinite.'' Psal. 147. 5.

. There, is nothing in the lower> world exempted from the emfflt^
and activity of God's providence. He is umnoveable, and moves
all; invisiUe, yet appears in all. The most .casual things are
not without his guidmice. ^^ A maadrew a bow' at a' venture,'*
\ Kings 22. 34. without ei^press aim, but God directed the ar^
row through the joints of Ahab's armour, that penetrated to the
q^rings of life. The minutest and iea^ considerable things are
ordered by him. A sparrow does not fly or fall without hie dia^
^osali It is not an hyperbolical, expression of our Saviour, but
an absolute truth, ^ that aU the hairs of our head are numbered,
and not one falls to the ground without his licence." Mat. 10.
The voluntary and most indetermined causes of things are under
his cpnduot. The hearts of men even of kings thai bit most ab?
4olute and unconfioed, are in the hand of the. Lord, he turns
them according to his pleasure ; as the streanh of. water are by
several tnen^cbee conveyed to refresh a garden^ by the skilful hus^t
btndmnn, -

OF ftBSIONATlON 18)

' Ski, that b Ae miMt disorderly thing in the world, is not only
ivithin the compass of his permission, but is limited and dispot
sed by his providence : and such is his goodness, that he would
not permit it, if his power could not overrule that evil, for 'a
good that preponderates Uie evil. And all afflictive evils,* by bk
own declaration, are the effects of his just and powerful provi^
denee. ^^ ts there any evil in the city, and I have not done it?"
His providence is comprehensive and complete ; no unforeseen
accidents in the freest and most contingent things, no involun*^
lary obstruction in the most necessary things, can break the en*^
tireness, or discompose the order of his providence. '^ The Lord
is in heaven, he doth whatsoever he pleaseth in heaven and in
earth, in the sea, and all the deep places.'^ How exactly and
easily does he manage and overrule all things ? The whole world
It his house, and atl the successive generations of men his-fami*
ly ; some are his sons, and by voluntary subjection ; others his
slaves, and by just constraint fulfil his pleasure. It was the say^
ittg of a wise king, instructed by experience, that the art of gon
vcriments'was like the laborious travel of a weaver, thatrequiree
the attention of the mind, and the activity of the body ; the eyes,
hands, and feet, are all in exercise : and how often is the con^
Mttlire of human counsek, though woven with great care, yet
tmexjieetedly broke ? So many cross accAdente interpose, so ma*
iiy emergencies beyond all prevention start up, that frustrate the
deiifg;m and hoj^es of the most potent rulers of this world. But
God disposes all things with more facility tl^an one of us can
WkCffe a grain of sand : the government of the world has a less
proportion to his infinite wisdom and uncontrolable power, than
a grain of sand hath to the strength of a man. His counsel sheiS
flllwfiys s^and ; all second causes depend upon him in Uieir be«*
ings, i\)M agency and influences. Nothing is exebuted' in tMtf
visible kingdom below, but by express, order from his inviMble
CQort ; and all occurrences are made use of (at the aceomplishin|^
tJhe designs of his electing mercy, in the glorification of his saints;'
Neiw all that is comfortable and reviving, 4s contained in ihist
principle. If his providence reaches to the birds of the air, and
the lilies of the field, much more to the saints, in whom he hath
a' propriety; and such is his condescending lov^, and inconcei-
vable benignity, that he styles himself by the most endearing re«
lation, '' their God/' They are thfe prime part of his vigilant

M 4

184 TfiB GSBAT PUTSr

care. It is St. Austin's afiectionate ejacuktioo, • <^ O omi-
potent goodness, that so particularly regardest every one of us,
»9 if the sole objects of thy tender care, and all of us as single
persons!" The sun applies its quickening influences for the pro-
duction and grovk^h of a single plant as parti'nilarly as if there
were no other things in the world to receive them ; yet at the
same time it passes from sign to sig^n in the heavens, changes
the scenes of the elements, produces new season^, and its active
aad prolific heat, forms and transforms whatsoever is changed in
n^tufe^ This is a fit resemblance of the universal and special
Operations of divine providence ; whfrt a strong security cloth this
give to a christian in the midst of all trouble in this corrupt and
diaiigeable world P How will it clear the mind from those mise-
rable perplexities, and quiet those improvident, precipitant pas«
sions that so often afflict the afflicted ? Whatever evib befal the
saints, are with the knowledge, the will, and by the eiSciency
of God, materially considered ; and is he defective in wisdom,
power, or goodness, that what he does, either might or ought
to be better otherwise ? Indeed, sometimes the special ends of
his afflicting providence are in such deep obscurity, that our line
is too short to fathom, and the manner how God shall result
from «vil is unknown ; but then we m^y conclude with evidence,*
it is. for the best. When Cesarius a primitive saint was arguia|^
in himself, how that scripture could be true, that the earth was
founded on the waters ; how the trnxe weighty element should
not si^k^ and be overwhelmed by the other : he stopped ib»
eoHTse of his thoughts by this reflection, '* I forgat myself wheqt
I said to God, how can this be ?'' f And> admires that which he
fould not c<Knprehend. For inferior reasons we often pray> that
paittieular evils that are near, may be prevented; but if tbey
overtake us, we may be satisfied that they are appointed by bis
supreme reason and everlasting counsel. As in a concert frf mu-^
sic, the parts are not formed when they are sui^ but were com-
posed before by the skill of the musician, and every part assigned
convenient to the voices of the persons. Thus the various oon<#
4itions and passages of our lives were so disposed by the sov^

* O bone omnipotcDs, qui sic anumqaemque oaatram taDquam solam CQf
refe, & lie omnes tauqaam tiDgufos ! ^ug. Conf, lib, 13.

+ PUM.

reign wiadom of God from e^nAy^ und a^ loost fit .fiir iis.
Whether the evils proceed more immediately and entirely from^
bis hand, or by the intercurrence^f jaecond causes; it is equally
certain they come by the determinate counsel and foreknowlec^
of God« Our Saviour answers Pilate^ ^' thou couldest have no
power at all against me, except it were given thee from aboVe/'
All the afflictive evils that proceed bqm the malice of men, and
increase their guilt andjudgmepty-.are ordered by his providence,
for the spiritual and eternal good of hifi people ; this considera^
tipn will prevent much sin and trouble that the be^t men are.
liable to in their perturbations and passions. There is nothing
more exa*)perates an afflicted mind than the apprehension that
pne unjustly suffers,
-

Jjemler ex meriio quicquid putiareferendmn est :
Qu4B vemi iaicKgne jHjsm dolenda vemU

A righteous punishment even natmre^ consents is to be receive^
with meek subraissioD; but to be patient under unjust persecu«-
tions, not to be provodied by iiyupqs and enemies, is pi^ie of the!
hardest things in the world. If by a flash of lightning or by A
f bower of rain, we are blasted or wet, we endure it patiently;
but if one throw wildfire or water on us, we resent the indignity
iritb anger qpd vexation* Now, if w® ^ o^ delibi^rate thoughts
consider, that God not only permits, but sends all the evils we
past unworthily suffer from men, and that he commands our
quiet, humble behaviour under tbem ; nay, that be will overrule
ill so as the issue shall be blessed, what tranquillity and acquies^
cence will it produce in the sbarp^t dispensations of t^a previ-.
dence ? But on the contrary, exclude providence out of the
world, and the mind is involved in darkness with all , its terrorsi,
Atheism is tl^e gulf of inqpiety and infidicity. ^^ None saya„
where is God, my maker, that giwes songs in the n^t,'' that
Averts poisons into remedies, the sadest evils into means of the
best gopd, and our afflictions into consolations. He that lives
without God in the world, if he loseth what he superlatively,
loves, or &lk under an incurable evil, has no other remedy but
a resolution to endure it as well as he can : and he is extremely
miserable that has no joy here, nor hopes of it hereafter, not the
^tcouragement of a happy issue to bear it patiently.

18C Ttt cHkSAv nvn

. In eonjoncfdon \Mth tbe bdttf of God's |Mmdenee, our Mief
of his promises, that his troth is unchangeable) for the perform*
loiee of thetn, is requisite to preserve the afflicted spirit in a
ealni and submissive state. A present evil strikes the imagina-
tion and senses in another manner than a future spiritual good;
^k>w'^^ faith is the substance of things hoped for/' &c. Heb. 11«
l! It makes invisible things to be the greatest realities to the
soul; the steady reliance upon the divine attributes engaged
them to fulfil his promises, and is of an invincible efficacy to
strengthen the soul in every distress. '^ O Lord of hosts, blessed
is the man that trusteth in thee/* Psal, 84. His uncontrolable
power governs all the orders of creatures, and the honour of his
truth is so sacred, *^ that heaven and earth shall pass away with"*
out the failing oi any good thing promised to his people." Faith
assists patience ; as the blood that is a natural balsam, flows to
the wounded part to heal and consolidate it. These graces are
inseparable, and are recorded with special observation, as the
loutitains of coiinige under siiflfemigs. *< Here is the fisith and
patience of the sdnts ; and wei Bte <fiiected to feliow them who
through faith and patience havcf inherited the preibises." Rev.
13, 10. Other graces are engaged in the christian combat, and
strive for victory, hot fidthrand patience are crowtied. And to
support US in great troubies,' a firm affiance in the divine pro*
mises as belonging to us, is of infinite moment. ^ i wiB greatly
^oiee, and trust in the Lord, my sonl shall be joyfot in my
God.** Isa. 61. 10. The generd apprehension of God's mer*
&f is ineffectual to support iis : and to clahn a title in him with*
out a real' evidence, is vain. But a regular trust, an applicative
frith, in eonjunction with mir sincere perfbrmihg the conditions
4tfthe pronkises, is to a christian, iike the sacred locks ttf Sam*
•on's hair, whilst they remained, he was invincible ; but when
«fit off^ he became weak as other men. Our comforts rise add
ftll according to the stronger or weaker degrees of our faith :
Fetcr M^dked firm ttpon the wa;ves till he doubted, and then be*
gan to srnk. One of the sorest and most dangerous temptathms
of the aflficted is, that they are out of QodV favour. The
mourning veil ^darkens the eyes of then- minds, :that they cannot
see his compassionate countenance, they cannot reconcile his
gracious promises with his providential dispensations ; the good
things he hath^ prepared for hereafter, with the evil he aenda

1»F RBSICKATION. 187

kece. Ab GideaD complittned to the angel^ ^' If God be with vay
haw comes; aUtliis evil to us ?'* And the spirit of darkness takes
the advantage of great troubles to tempt sad souls to despondent
CT9 as if they were utterly forsaken of God. If this temptation
pvevail^ ^ if the heavens be as brass, and the earth as iron ;'' if
no iiifluenoiS descend from above, and there be no. springs be*
fow; if divine and hnaian comforts fail, there remssns nothing
bat desperate sorrow. ^ St. Austin, to repel this temptation, in*
(roduceth Gad answering the afflicted -and discomforted; /* h
this thy feikh ? Did I proinise temporal prosperity to you ?
Weee.yott.inade a christian for this, that };%m might flourish in
this world ?'' The faith of our adoptton is confirmed by his corw
reotionSk If they .are profitable to t», if we ate refined not har-
dened by, the fiery trials we iiave a elear testin^ony of our hiterest
IB bios. '^ I wiQ bring tbean through tfaa fire, and they shaH be
refined as silver and gold is tried ; ' and tbej^ ehall say, the Lord
ismvGod.^'' JZe^. 13.

. Briefly, l<lt us strengthen our faith of tbo glorious state, and
fitnr title to it, and it will make iis-'fom against all the violent
impressions' of adverrityi; it wiH ptoducea j^yfoiaxultation even
ib the afflieted alate. The ohriatian that sritb ^tfteadfhst faith and
Utteslisis.flonsidanlion looks on t|ie: iaestimabla inihite felicity^
ia n^gaidien of all tfainga m the world, in eonqpatison with it.
Sacred histary reports of Saul the perseeottnv whu was trans^
fonn^ lAtM an aposde, that arsuddsq Hght fvom^heiMran of that
oxcesaiviBibrightBesa eneompaased him, that he was simek blind^
and sawnn ikian; this un:f be easily and justly apjdiad^io everf
aiiteere.beliavier in a noral sense » the fiht effect lof the spMtud
tight that shines in the ^^ of his mind, and dis^vi6r» unseen
eternal things, is to darken his sight of the things tfaat^ are tetof^
|Mial s evcn-the grtelest things here are not of sach-moment^ as
to idlnve or' tennfy him ftom^proseoating his btessed^edd. Sainl
Peter deolsores of peisecutad christians^ <^That believing, they
t^Bodt with joy imspeakaU^ and fall of glory.'^ 1 Pet. 1. 8;
The martyrs dearly embraced the cross of Christ, and prized the
thorns of his crown, more than M the roses of pleasure, than all
the diadems of earthly dignity, in expectation of the blessed re*

« RctpMilt Ubl d«st, hisesise Mt fii«t tna? H«<libt promlsl} Ad:
Imbc cfcrutiansi Cactus cs «t la wcalo aoreres ) '*

168 THB.GRBAT BUnr

ward. * TertttDian wrote to the nobk confessors of Christ that
were imprisoned in Africa, ^^ How willing would we change our
prosperity with your precious miseries ?" If weak nature be sen*
sible of your hard restraint and sufferings, tidce fl^t by your
thoughts to paradise. The persecutors cannot lay fetters upon
your spirits, but when you please you may ascend to the king-
dom of God, where you shall reign for ever. In the mean time
counterpoise the darkness aud straitness, the loathsomeness and
sufferings (rf' your priaon, with the light and amplitude, the riches
and abundance^ the joy and glory of the celestial kingdom which
no words are significant enough, or woithy to express. A saint
whose blessedness is in heaven, cannot be made utterly unhappy
by afflictions <m eiuth. f He will serve God with as much love
and as good a will, when poor, despised, disconsolate, as in a
flourishing condition ; and with this peculiar satisfaction, that his
sincerity is then most evident : for the service that is without re-
spect to a present salary, a temporal interest, is not base and
mercenary. Besides, that obedience is more eminent and accept-
able that is with sufferings, and the reward shall be answenJ>le
to our obedience. One draught of the river that makes glad the
city of God above, can sweeten all the bittemess of the world.
In short, the christian's hope is in the apostle's expressi<»i,
^< The anchor of the soul sure and steadfast, that enters within
the veil ;" it is festened in heaven, confirmed by the fidelity of
.God's promises, and the prevailing intercession of Christ, and
secured to us in the midst of all the turbulent agitations in the
wide sea .below. Hope makes us not only patient but Joyfiil in
all our sufferings* A christian encouraged by the blessed hope^
pomes with joy to death, as the door that opens to the kingdom
<^ gW> ^^ immortid blessedness.

JMrect. 2. Let God be the supreme object of our esteem and
affections ; and Whatsoever evils we sustain, will be made light
and easy to us. The apostle assures us, ^' That all things," even
die most afflicting, '^ work for the good of those that love God.**

• Omnia splrUui patent, Tssare spiritq, tpatiare ipiritn. Nihil crni aea-
tit in ner?o cam aDimua in ccelo est. Jd Martyr^

-f NuUoa lis dolor est de incurtatione mkloitim prmentlum, qnilnii adncia
est fatorornm bonorum. Qaid hoc ad chriitianos, quid ad del serrot ? qoot
paradirat invitat, q«HM gratia omnii & copia rc|^Ql cttkttii ezpeclat ? Qipr.

OF KBSIQNATION*^ 189

Robi. 8. 26. That heavenly affection is not only tb^ eonditioo
that intitles us to that promise, that by special privilege makes
all the evils of this world advantageous to the saints; but it is
the qualification by ivhich it is accomplished^ By love we enjoy
God, and love ivill make us willing to do or suffer what he plea*
seth, that we may have fuller communion with him. In God aU
perfections are in traiyscendent eminence, they are always the
same and always new. He gives all things without any diminu-
tion of his treasures : he receives the praises and services of the
angels, without any advantage or increase of hb felicity. By
possessing him, all that is amiable and excellent in the creatures,
.may be eiycyyed in a manner incomparably better than in the
creatures themselves* His infinite goodness can supply all- our
wants, satisfy all our desires, allay all our sorrows, conquer all
our fears. One beam of his countenance can '^ revive the spirit
dead in sorrow, and buried in despair.'' The prophet Jeremy in
the desolation of his country, supports himsdf wjith his interest
in God : *^ The Lord is my portion, saith my soul.'' Lam. S«
24. The expression signifies the truth and strength of his affec-
tionate choice of God as his chiefest good, what loss can make a
christian poor, whose treasure is above ? What danger anxious^
whose heart is fixed, trusting in the Lord ? What disaster un-
happy, whose blessedness is in heaven ? What death can destroy
him, whose life ^< is hid with Christ in God?" Deprive him oC
all the contents of this world, yet by communion with God, hearan
descends to him, or he ascends to heaven, where God is aU in
all : the blessed reward is not reserved wholly till hereafter.
Divine joy is not deferred till our entrance into the celestial king>^
dom : there it is a refined joy firom all mixture of sorrow ; it is
infinitely increased; there spiritual joy meets eternal joy | but it
beg;ins here : the gracious soul has a taste and sig^t '^ how good
the Lord is," as an earnest of the fiilness of joy in heaven*
Hope brings some leaves of the tree of life, to letesh us withr
their fingrancy ; but love of its firuits to strengthen us. As trans^
planted firuits, v^ere the soil is defective and the sun less favour-
able, are not of that beauty and goodness as in their original
country; so heavenly joys in this life are inferior in their degree
to those of the blessed above, but they are very reviving. <^ In the
mukitnde rf my thoughts within me, thy comforts delight my
JDul." Psal. 94« 19. It is the triumphant exultation of the

190 ivjB GABAT Dcnr

prophet I " Althw j^ the fig-tne shall not blenom, neither shall
fhiit be in the Yinesy the labour, of the aUre shall fail, and the
iiekk shall yield no meat, the floek shall be oat off from the Ibid,
and there shall be no herd in the stalls ; yet will I rejoice in the
Lord, I will joy in the God of my salvation/' Hab* 3. 17, 18.
He supposeth himself in extremity, utterly destitute not only of
the refreshments, but sapporis of life ; yet he knows how n6t only
to be patient and contented, but joyfid in the most forbm con-
dition* Joy is an affection proper to the happy state. *' In the
day of prosperity rqoice." And m his deepest aflliction he had
such a felicity in the favour of God, that no external want coidd
diminish*. The tree of life brought forth fruits for erery moitth ;
our blessed Redeemer, ^fied by it, has consolations for the
most deplorable and desolate condition. If he sap to the aflUct-*
ed soul, I am thy salvation, and within a little while thou shalt
be with me for ever in glory, it sufficeth. ^'Rejoice in die LokI
always ; again I say, rejoice. It is the most affeationate counsel
of th^ apostle. These are net inaccessible heights of religion,
and points of perfection, to which none can arrivey unless extra-
ercKnary saints ; but are the ebcpeiimental practice cf bnmUe sin-*
oere christians, that say with the psalmist, *< Whom have we in
heaven but thee ? and these is none upon earth we desire besides
thee.'' The gnilty principle of vexatious discontents and immo^
derate griefi under outward kisses and troubles is a hise jui^«
ment ; that God without the world is.not suffident for our com-
plete felicity ^ Who, unicBs a person distracted and Soolishy wonki
say that ih^ ihagmScent feast of Ahasuems, that was prepared to
sbsw the riohes And glory of his kingdom, was mean and poor>
because there was not set before the numerous^goeste in dishes of
goM, glass and acorns, the food of brutes ? It is equally frily to
imagiiie that God, who k an infinite good,. suitaUe rto the qri-
ritual immbrtai nature of the soal, and aU-suAcTent to fill the
fast csfpacity and desires of our angelical frumMas, the und^-
standing and will, by his ^orious perfectMNis; thai Ckid, I say^
caiinot make ns happy in his love, becanse oar lower animal h^
eulties, our senses, haive not in out eommuakiti with him srhut ia
pleasing to thiir carnal appetites. The spouse in theeatttldes is
represented as a *^ Lily among thorns," encompassed and op*
pressed with injurious enemies, yet she breaks forth in trinlti-
phant jot, << I am ihy beloved's, and he is mine ;'' by an irroMM

^w KumesiA'neak 191

cahte totttioa ske gave her heart to Chrirt, mi remproeally he
gave himself to her ; she despised all inferior things aiid rested in
hb love as her sole fislicity. In short, none arc eeneemed to lose
the nveak light of a candle at noonnlay, when the sun fonas finth
a deluge of light to illustrate all thkigs ; and the soul that enjoys
the propitious presence of Ood^ is satisfied therewith whsn lower
coHsforts fiul.

Dtred. 3. Let us moderate our valuations and afiections to
things below*

Thisis aeonsequeticeof iheformeri far if the heart be fliU of
God, it will Hot adrtitt any inferior object to rival him in his
throne. If we comider the vast distanee between the perfect
tions of the CrtMer, and the faint reflections of them in the crea*
tuie^ our respeefte and love shonld be aceordidgly. Btaaon, an*
therity, eatampl^, experience, convince as that all tbic^ below
are empty vanities i it is restless fcHj to seek for happiness here^
and, to borrow the language of the ai^l, ''to seek the living
toiong the dead:'' If our felicity be from the light and warmlli
of ereatnrsa, how easily is it quenched> and we aie in inresovevar
ble darkness? When there is exorbitant love, and di*otate joyj
in the possesting, there will be extreme and de«|erate asAosr iw
losing;. One irregular passion feeds and maintains tnolhte. . The
heart is disposed to cto tr ary CKtremities, and passes frodt the fisd
to the fifost : tht nnei|aal spirit swells or sinks, acoccding to thn
outward odndition^ It is die wise advice of theapostle, '^ tbatCr
we r^ice as if^lve rejoiced not/' * and then *' we steU weep an
if we wept not/' Afflictions are intokraUe or Ught, ac c or dhy
to cmr apprehension of them ; an indiflerency of temper to the
tlungi of this world, disposeth to self-denial uOivenaHy, asr God'
it pleased to try us^ Thi$ was the holy and happy teaiper €§
David, ^ Surdy I bebaped and itnieted my^lf as a child that »
weoniedoflus mother, my soul is even as a weanedohHd:'^ :IW»
lai. iadiflerent to manage a sceptre or a sheep*hook, ao amlaig
to God'l pleasure. If we can deny ourselves, we shall fainnUy.
yiddto God* If we can sincerely say, **Moe ter wills,'' we
shall readily repeat ollr Saviour's submission, <<But thy vviil bn
done/'-

• Poenam de advertti mandi file MBtlt, cai Intitia'ft gYoH* snfti» 1A Itrao^

W2 -Tftff «RBAt DWY

Direcf. 4. A prudent forecast of posribte ef its as fiihire id
us, arms us irtth patience to sustain them. Since man was ex-
pelied from the tehvstrial paradise^ and is Mow the ceietftial, he
u Kable to innumerable afflicting accidents. His condition here
is like an open sea, so iroluble and inconstant, so violent and fo*
Tious : sometimes the ships are raised upon the top of the waves^
as if they sailed in the air ; and sometimes plunged into the wo*
ters, and ready to be swallowed up : such frequent changes hap-
pen in our passage to eternity, and it is mercifiilly ordered so hf
the divine wisdom, that we may so use the world, as not to
abuse it and oarsehres, by overvaluing aiid dfeetlng it. It is m
contemplation of Theodoret, that the sun and moon, the most
glorious luminaries of heaven, and so bendMal to the earthy
would be honoured as deities, if they always appeared with the
aame invariable tenor of light : aiid theteftire God wisely disposed
of their motions, that at the revolution of certain periods they
should suffer an eclipse, that the ignorant world might be con-
vinoed they were but parts of nature, appointed for the service of
nan, and are not worthy ot dhrine honour. Thus we see that
often ftie brightest «id jfuilest prosperity is eclipsed to convince
•s by die miserable changes in this world, that the best estate of
man is afcc^pecher vanity, and that these things are utterly insuf-
frei^oit to make us happy, and are not woithy of the chief regard
and affieetion of our immortal souls. To set our hearts on them,
is to iniild on the sand, and to escpose onnelves to ruinous frdls
by eveiy storm. A sudden blast overthrows the ftbric of fimcy,
our conceited happineos in the enjc^ment of perishing things.
Our greatest comforts may occasion our greatest afflictibns:
** The glory of a iismiiy may occasion the grief of it.'* Now the
oansideration of the mutable nature of things here bdow, keeps
tile heart loose from them, fortifies us with proper thoughts to
boar erils that happen, and prevents disappointments, that is an
aggravating circumstance of oar troubles, iad a great vexation to
the mind. The Israelites when transported from the land of
Canaan to Babykm, felt the rigours of thdr captivity tiie more'
aaiisibly, in that they ware confident in their term and state in
that land, as thenr permuient inheritance; to be expelled from so
rich a country wherein they promised themselves rest, was a high
depve of tfieir misery.
There is indeed a prevision of evils that may beU us, that har*

n SBS1GK4T10N. 193

toroieiic^ dutt aatidpates and exaaperates miany. Feiur, that
gives the signal of approaching evils, often brings more terror
than caution, and like a timorous sentinel by a false alarm, asto^
Hishes rather than prepares the mind to encounter with danger.
Our Saviour strictly forbids such perplexing 'apprehensions of fu«*
tnre evils, as most unbecoming christians, who are under the
perpetual providence of their heavenly Father. <^Tahe no thought
for the morrow, the morrow shall take thought for the things of
itself/' Mat. 6. 34. But on the contrary, to be secure in oi^
prosperity, as if we should always enjoy a favourable course of
things, as if our most flourishing comforts did not spring from an
earthly original, and might be suddenly blasted, or easily cut
down, is to lay ourselves open to surprising disorders and per^*-
plexities, when evils befal us. It is the wise counsel of St. Peter
to believers, ^' think it not strange cooceening the fiery trial,
which is to try you, as if some strange thing happened to you :'^
1 Pet. 4. 12. for unexpected adversity falls upon the soul in its
foil weight, and suddenly overthrows it. Uncomfortable acci*
dents strike to the heart, when it is not armed to receive the
blow : whereas the remembrance of our frail and fickle state^
makes us less troubled in afflictive changes, because prepared fot
what mi^ happen to us.

Direct. 5. Serious and moumfol reflections upon our guilt,
and what we deserve from divine justice, is both a motive and a
means to scqppress impatience and indignation, and to allay in-
ordinate grief in our sufferings. We are directed by the wise
preacher, << in the day oS adversity consider :** it is a proper
season to review conscience, ^^ to search and try our ways," to
take a sad and serious examination of our fives. If God should
tXBCt the rigid aeoie of our debts, and make us as miserable as
we are sinfiil, yet there is the greatest reason to justify him, and
accuse ourselves ^ much more when our punishment is far bdow
our deserts.

Humility is the mother of meekness, they are graces of the
same complexion and features. Our Saviour, in the order of the
.beatitudes, first declared, ^< blessed are the poor in spirit," that
-Have a iow conceit of themselves, as nothing in spirituals, and
worse than nothing in sin ; as empty of all that is holy and good,
and compounded of all evil : and ^< blessed are those that mourn,"
. ia a sense of their sins 5 and then, " bletted aie the jneek ;" and

VOL. II, N

194 ram gjuut butv

these are very eongniouslv joined, for mtAnen is a diapoeittoi
inseparable from the other. He that duly considers himself lo
be a wretched creature, a worthless rebel, and is humbly and sor-
rowAilly affected for his unworthinens, his passions will be sub-
dued ; and as melted metal reeeiTes any form, so he patiently
suffers what God inflicts. A ^< broken heart" is an ^' acceptable
sacrifice*' to God, Psal. 51. and implies a tender sense at «n,
as the ofTeno^ and dishonour of the holy and gracious God, in
allusion to a broken bone, that has an exquisite sense of anf
hurt : and it may be extended to signify a heart that is com-
l^iant and submissive to God's will, in allusion to a horse that
is broken, and easily managed by the reins of the rider. Contri-
tion for sin is always joined with resignation to the chastising
providence of God.

Besides, Godly sorrow will lessen natural sorrow. Sin first
deserves our grief, and the sharpest aceents of our lamentation
ahould be placed upon it ; and the more sensible we are of it, the
lighter will affliction be to us. As the opening a vein stops by
Tevulsion, a flux of blood in another part ; so the turning the
stream of sorrow from affliction to sin, is a powerful means to
make it pease : there is healtli in the bitterness of physic, and
joy in the depth of this sadness. Briefly^ repentance inclines the
|iea«t of God, and (^ns his tender compassion to the afl^Qted.
We have an admirable example of this in the case of afflicted
Ephnum : upon bis penitential complaint, the expression of his
grief and shame for his sin, God graciously answers, '< is Ephraim
iny dear son ? Is he a pleasant child ? For since I spake against -
Um, 1 do earnestly remembtf him still : therefore my bowels are
troubled Sot him; I will surely have mercy on him, saith the
Lord." ier. 31. 20. When the relenting sinner is covered with
tears, the great Comforter descends, and brings healing to the
troubled waters : this adwceis more necessary for the afflicted,
because usually the strokes of providence are properly a reproof
and conrection for sin ; the application of a corrosive implies that
some corrupt matter is to be dischaiged : God is provoked hf
their neglects, and though love cannot hate, it may be angry ;
attd witliQut renewing their repentance, and recovering his fa-
vottr« their afflictiaQs are very uncomfortable. It is extremely
sad to feel the sting of a guilty conscience within, and the dis--
fkeaaureof.Gtfd without. Tlie burden is heavy and oppressing^

WW vcaicauTioK.:' Mt

itMTB I^d upon a tvomicM baek. It is -therdbre ovr bat wis-*
4on and duty, *^ to search our heafts and try <mr ways^^' that
we may discover what is the procuring cause of our troubles^
^* and turn unfeignedly to tte Lofd,** This will endear afflicted
ioiib to God, and incline him to aSinrd gracious supports to them.
It is true, sometimes our suflferings are designed for trial, espe*
dally when they are for r^htoaasness sake. Counterfeit ccmu^
though with a fair stamp and iascriptaon, is discovered by the
fire ; thus mere titular diristians, specious bypoorites, are made
known by persecutions : but true tubstantial goM endures the fire
without loss, and die mora it is tried, the more it is lefined*
Thus the true christian, whom neither the gain of the worlds
aor the loss of life can remove from the steadfast owning of the
holy truth, has a clear manifestation of his sincerity. And it is
a peculiar favour and honour, when God caJls forth his servants
to the hardest trials for his name's sake ; it is the noblest way of
service, a special conformity to the Son of ^God, more glorious
than the resembling his power in doing miracles* In this the
saints here have a capacity of serving God above the angels | for
the obedience of the angels is always joined with their happiness,
but the obedience of the saints here, is irften attended widi ad-
versity, and is more valuable to them upon that account : as a
soldier of courage and generesty, when he is chosen firom the
vest of the army for eome bold eaqploit, values the choice of the
general, as a signal mark of the esteem of his valoar and fidelity*
^ To you it is given, not -only to believe, but to suffer for Christ's
sake." This IS just miettter of joy. Innocence, vnth the fiuthfiil
companion of it, a good conscience, makes our suflhrings from
the rage and violence of men, to be eontfortable. There may h^
a feast mthin the house, when a storm of hail rattles upon .tba
tiles. But it is som^imes so <»dered by divine providence, Jtbajt
the evils we suflfer are of a mixed natuie, partly chastisements,
and partly trials. - This was the case of the believing HebrewSj^
to whom the apostle Erects his counsel | Heh. 12. their perse-
cution was firom the unrighteous Pagans . lor a cause purely reli-
gious ; but it was permitted by the righteous God, as a punish-
ment for their sins. And here the divine wisdom and goodness
is admirable, that the same affliction is instrumental for the pu-
rifying of his servants firom 'sin, and the advancement of Ms gkv
nma goapd. The first and mofll immediate efeet of bia discif

N 2

I9i rOE GiBMP wm

pHne, 18 the hdmUing and mncdfyitigtfeem^ to prepaid thtbi S(t
his love, by which they are fortified to bear courageously the
worst evils for his sake.

Direct. 6. Apply the mind to consider the blesshigs we recetvej
as well as the evils we endure. Whilai' the intense thoughts are
fixed upon the cross, the soul is racked with inward tortures^
but did we turn our eyes upon our enjoyments, and the comforta
that are interwoven with our troubles, it would be a means not
only to compose us to putience but thankfulness. , The apostle
directs us '< to trust in the living God, who gtveth all things
richly to enjoy.*' 1 Tim. 6. 17. In the poorest and lowest state
of life, we have many favours and effects of his rich bounty ;• and
it is the ignorance of our deservings and of our enjoyments, that
causeth discontent and murmuring mider our troubles. Particu-
larlV) this consideration will be effectual to repress the discontent
that is apt to kindle in our breasts, upon the sight of the diffe-
rent dispensations of providence ; that «ome are exempted from
the current adversitiies of the worid, and live in ease and plea-*
sure, whilst we are deprived of many outward comlbrts* Sup-
pose a sick person in extreme poverty, were received by a rich
and liberal lord into his house, and convenient food, and pre*
dons tnedieines wei^ provided for him, without his desert, or
possibility of retribution } would he be so foolish and insolent,
lu to complain of Unkind and unworthy usage,.. because some
others in the fiimily have a more plentifiol table and richer habit
allowed them ? On tiie contrary, let m look down to'those who
are below us : how many are poor and miserable in the v^ant of
all things needfiil for the support of life ? How inany are under
tormenting pains^ or in deq>erate sadness, and have ho taste and
comfort in their abundance ? How many are fallen into deep
misery, and that aggravated by the afBicting memory of former
happiness ? How many are ^rrounded by their cruel enemies,
and see no refuge, no sanctuary for tbeir escape, but ia neces-
sity of perishmgP Aiid can we pretend a betfer title to the
mercies of God, than our fellow worms ? Our original is from
nothing and our works are sinfel : that we ar^ not so desolate^
miserable as others, ^hen equally guilty, is from the rich good-
ness of God, and should make us thankftd. '

Add further ; let the most afflicted saint in the world compare
Iris condition with that of the most posperous wicked peraons,

lor ftBSicRCATroK.* 99f

ind the coiii(>ari8Jin will be eifectval to endear Odd to him, and
quiet his passions under ^uflSsringSi

The good^thlngs of this worM, in their abundance^ Tariety,
and excellence, cannot make a ainner truly happy : the- miseries
of this life m all kinds and' Agrees, cannot make a^obd man
utterly miserable ; nay, they are inestimably more happy in their
sufferings, than the widced in -their prosperity. Mftniia raina
from heaven while they are in the wHdemess ; supports and eom«»
forts are from the lore of Ood shed abroad in their heaits ; and
their present atfl|M^^ons are a seed of eternal joy, to qualify and
prepare them for the joy of heaven. Our Saviour, from whose
judgment we receive t4e true weight! and measurestof- things to
regulate our esteem and affections, declares his dfeeiplea,.Yrfaeii
under the sharpest persecution of ^the tongues or haiMi of > their
enemies, under disgrace^ ddumnies, tortures and deatli, eveii
then he declares 4hbm ^^ blessed, for the kingdom of bsavisn be^
longs to tfaiem^*' imd hesveft Is $«ch a transeendent-bleisedness;
that the lively hopexrfit, asxftfe inward aiid.end^ of '4QN1^ afflictioiui,
makes us blessed here : and the most prosperous sinners are by
the same infeUible nlle, miseRilfle beie ;r M the 1nt»iBtib(e» ir*
renedtafale mitey that is^vdaided jinci-prq>ai«d* for theoi in hcH;
they would deceive themselvts ^w6th the paintings of happiness^
with an airy'DBaginary faappfness: whttit the senses «re fiUed^
the soul is empty : but they shall nqt long enjoy l!be ease of thew
ignorance and eeeurity ; the worid can do no more to make theai
happy,, than if one-ehouhl eompouinl and temper a draught, and
give it to the poor and miserable, that induces sleep andpleaaaat
dreams for a few hours, but when they awake they aire «tiil poor
and miserable. Our Saviour pronoonceth a woe to the rich and
fall, ^^ to those that lai^ now, for they shaH weep and monm»''
their falB&4eoeitM felicity, will end in real misery. Itis * St.
Austin's question, who would not prefer grief with a sober mind,
before the jollity of a phrenzyf • Who would be a merry mad»
man P for he is only happy in his fancy, tmd faneies himself so,
only because he i^ distracted : and according to the rules of true
wisdom, the worst ^tate of a saint, when lamenting dnd Ian*

• SI duo iiUi proponaotar rfdere via mC flere ? Qais est qvl respoodeai
aifi rldere ? ted tsotum pnevalet IjoYictiwinia Teritas at eligat homo saoa
meate Hers, qoam mente alienata ridere. Augu9U TrMct di Bpist.

N 3

IM THE Q&BA.T DXnt

gttbhmg uniler ttCfMes, U more digibk than Ibe best e«Ut« of
a sinner, when triumphing in prosperity.
. DirecL 7* Lastly, frequent an4 fervent pcayer to the *' Fadier
of mercies, and God of all consolation,'.' is a blessed means to
support the spirit, and make it bumble ami obedient to the af-
flicting pronden(:e of God. It is divine counsel, ^ is any afflict-
ed, let him pray." It is prayer* opens the heart, ,aod carnal
grief breathes out ; prayer opens heaven, and iinne joy floivs
into the soul ; the King of glo^y keeps no state, there, is always
jeasy access to bis throne, and bis ears' are always open . to bis
humble suppltants. His most gracious nature inclines him to
aostain us in our dejections. We have a powerful plea from bis
compassians to encourage our prayers in. great trouble. ^< He
will reganl the prayer ot the destitute, and not despise their
pi!ay«r.^ The most glorious attribute of the Spirit, 'S the Com*-
ibrter,'' is- Aiost useful and bene{kciai to afflieted suppliants : af*
|K«tion is .the season, and ptw^ei .the sphere of his activity,
That our pni]Fera may prevail^ thes« fiiUowing rules must be
observed.

(I.) They tnost b« addiessed with an humble trust on the
mercies lof God, that incline him to relieve and sustain the afflict*
fA. Thus St. James directs tbt affliebed, '< to ask in faith,
nothing wavering/' /am. h 6* We read in scripture of. his
bowels, the light of his countenanee, hii melting eye, the soft,
serene, compassi<mate expresses of his most graicioas nature to-
wards his suflwng people* He doth not esteem himself more
hABOured with die glorious. titles of our Cmi^or and King, than
with the amiable endearing nanse of our father ; and with a con-
fidence beooming that reUtion, we aie directed by bis dirine Son
to make our requests to him. Jt .is> reecNrded of Augustus *,tlie
emperor, that when one presented a petition to him in: a tinu)-
XovA and shy manner, that generous] prince, whose humanity was
equal to his dignity, was moved with, dispbsiisure, aS if it had
^n a tacit reproach that h^ wsis of an untractable fieroe nature.
Thus it, is a disjparagement of God's benignity and clemency,
W!hen wo (^ay to him .in. a diffident oa&nner c hii^ is. more pleased
in doing of us good, than we can be in receiving it. Indeed^ if

• Yiderls obolam porH^ere elepliaotL HacroK

of ftlSIttNATIONtf t9§

tkB pvooflliies of Ood did not encourage our hopes^ nve tbould not
presmne so much of hk affection, as to lay the burden of our
Gates and sorrows on h» arms ; but heaven is not fuller of stars
tQ enl^;titen the darkness of the night, than the seripture is- of
preeious promises for the Refreshing the disconsolate. When the
church complained, '* the Lord bath forsaken me, and my Lord
hath forgotten nie:^' Isb. 49. 14, 15, 16. what assurance doea
he give of hb most tender and unchangeaUe love to her; *^ can
a woman (biget her sucking ehild> that she should not have
eompaasioo on die son of Ker womb 9 yea, they may forget, yet
wiil I not loiget thee. Behold I have graven thee upon the
pahns-of my hands :'' if he canfiot foi^ himself, he cannot for*
get'hilr people^ kiehirdear titie^ <' God that comforU those
vfb» arb east downw'' 2 Cor. 7*

' Add to this, the interest of the saints in Jesus Christ,^ who
ever Kves to make MSteiotasipn for them. None is more tenderly
indined U> mercy^ fihafi be that has suffered misery : and he felt
€wr sonrows, that he might afford relief and eoecour to us. Whilst
our Sa^ou# wte upon the earth, and was foHowed by a multi*
tnde of diseased miacMbt& pemoos^ virtue went out of him, and
healed them all ^ and since his ascent to heaven, has he with-
drawn that uttiveseal healim virtue, a^ad left us under irremedia^
hk and'unmiligabie aorrs^Ws f Did his compassionate eye regard
all that Here aflicted, and are> we now out of his sight ? Then
snch m» Ua indulgent humility^ that although he could have
performed the cure by.a word, yet he readily oflered l^attend a
aidt servant; ^ I #iU come and heal him :f' and now he is raised
from Mb humble state on eanh to the tbaone of heaven^ does he
disdain to esoend hi»mercihl band for our relief? No^ his heart
and love ia the saose in heaven as upon the earth. It is true, he
is exempted from all paasionate frailties, all afflicting affections
AaC wre ineonsistent with the felicity and g^oiy of his kingdom :
but he still retains the same solid loite, the same godlike com-
passion, the same ready will to support and deliver his people in
misery. . Nqr, if the ehaqgp of his state could have made any in
him, it oould be no other than what is recorded to the immortal
.honour of Vespasian^ * by one that had experience of his royal

• Nee qalcqnam la te motSTtt fortum amplitodoi nisi ut prodeiM Untos*
tfcm poMCS & TcUes. Pltn^

N 4

200

TH8 ORBAT DTTTY

bounty ; that the raising^ him to the imperial tln'one made no al*
teration in his breast, but that his power was enlarged equal to
his will of doing good. Our 8aviottr in his exattatioo at the
right hand of God, has all power, €qual to his infinite love, that
Is suitable to the permanent relation between htm and the saints:
tie IS their head, and they his members : and was fch^e evm^sueh
a mirade, or rather monster in natore, that the head the mcBt
eminent part, the seat of all the senses, did not resent a wound
made in the foot the lowest and most servile part of the body ?
Does It not presently express its real complaints? For.tfae nant-*
ral union of the parts communieates the sense of the painsuffisr-
ed by any to the whole. And such is the spiritnai union between
the divme head and his members, that from heaven ^ rebuked
the cruel persecutor of the saints, in language expressing the vai*
bn of charity between himself and them t *^ Saul, why perieeu-
test thou me ?" • He does not say, why perseeotest thou my
saints, why iny servants, but ^ why me?" Though he is not ca^*
pable of any sorrowful sense, yet his affections -are quick and vi«
^rous to his people. If it were possible that his joy, where«>
with he is infinitely blessed, should be increased, it would be in
the efAisions of his goodness to aflHcted christians, <^ let ns
therefore comel>o1dly unto thef throne of grace, that we ntay
obtain mercy, and find grace to help in tkne of need*^' How
heavy soever the calamities are, let them not sink oar spilita in^
to despair, but raise them to iiearer approiaches to die God of
consolation. • '

' (2.) The prayers of rtie afStieted mi»t be always with aobnrit«
sive deference to the will and wisdom of God, as to the manner,
the degrees, and time of his delivering them. Aiilictions are not
peremptory and immutable dispensations, but conditlanal, far
"holy and good ends, and we may humbly pfay for their temovad.
It is no resisting of providenfce, to address to t^e divine majesty
with frequent and fer^'ent requests, thAt he would please to take
his chastising hand off from us. Cpon David's humble prayer,
th^ destroying angel was command^ to cease; in 'the midst of
judgment merCy interposed, ^ it is enough." But, we are apt
to be impatient in our troubles, and by hasty impetuous desires
of ease and deliverance, disturb our tranquillity and offend God.

* Noo dicit qald saoctos meos, quid servos meos, sed quid me persequ^
ris? ^tif.

. «P BBttEaiATIOM. 2Qt

As dMiie fvbb ^OB diMved^with aihiuiiuitiMDybeinf; woras in Ibe
nigbttbaii.'tfce'd^T, Impati8ittly:lDng for. the rising sun to dispel
the opprattiag^hinnattfs, and ckoorthdr. spirits : so in our affile^
tkms'ive impaiidntly ceiiew ouc'»xac|iieiC9, ^< Lord,, how loi%?
Lord, siaki-iiaile ;" vot/rqiOBioig/Oiinelvea on his wisdum and
goodntMj #ho itiU'do hvhit ifhcttrfor us. God is^ioth oar b^
ther and pbfsiciaii, aadiwhenldiercomipt-hiiniours are purg^
away, will give eordbah and rMi^alives.to his. afflicted GfaOdren.
ThepiopUet^t^sUrttS ^^ be thaitiiielieyes, Inakes not iMste ;'' ho
dothool liy.fUBdue means aeek toycanedy. his eiirib^>nor..p«teioa-»
afedy and ttaqnietfy aoUoit the. acooasplishaiAnt of Ahe. pMosiscs,
hefimtlKSeBaonappbifli;^ by the divine decraer£^ to

desm thaS Us jasiey should be diitplayed to the imjiadice of his
JBMiwitihiBty; faathmnhly waits Cod's pieaaure*

(30 Let tbeaasm dMres of thfe afflicted be ftr dimie. gvaoe,
(whMr iafidror mdn iwasiiniy and nsefid than in fcranUes) that
they may i^ify^^God,! smI obtairiL their efniaient end^ the.sahsa.^
tion of theit eqwbfUy them. We .are often rvmsf anient in oor
prsyaiB Imi triTihl things^ nie^^tingthe most neeeaBsiy and iaii-
portant. AsSf •:p«i8eaer loaded ivitli irons should passionately
entreaty that his-ehains sho«ild'be.giyad9 not loosed* How ma^
ny spend their siUoas aft nUi o n a in .praying .for temporal things,
srherein tfasb*hap|uaesB does not cansist. One* oi the reasons
why Clod heape/upoh reballioaa sinaecs the- good things of this
fife, lito insthi0t'j4sf.]it>w. daspbeahie they are m his acoonnt,
things to be thfownawsy, as he seeois.to do. And he.ofken la*.
isses the iietiiions of fab* sctvaiits .eooceming temporal tfaniga.
* When Pelopsdas jnlereaded with. EpattiDondas the wise gover^^
Mr of the iaiebiM»:fil» Ihe freedom of a base fellow that iof
aome eriaoe.was eomoiHted to {^i90it,'faedenied:hi8 request; and
presently, released bias .npon the desite of a vile hadot: and gave
this reasaPi it. was a fairoor npt.^ithy the dignity of Pelopidai,
bat snitaMe taihe qHaliHir of sueh a petitioner.

And sometimes we pray for things da^jeroas andhurtfiiltooar
souls ) and it is beoomiog .theprovidenee and love <tf our heaven ]
ly father^ to deny oar illMxninseUed desires. Let us therefore
be more intent and importunate in our petitions^ that our afflic-
tions may be rather sanctified than removed. We have neither

' * Voa Sttdit Deal nbi qsod dignom daeit suit beneflctis. . Jra^i

t02 IBM OBBAT wrrt

uBderstnxBiig nor streng^^ boir to ovder •onehreiy Imrtolicar
and improve great afflictions. St. Panl dedani, ^< I fasr^tekn-
eSl in every condition to be content/' By the ieveiatk» of the
gospel^ and the Holy Spirit's teaching that all his eaithly tnm-
bles shoold end in the heavenly gbxy, he was instrvetcd in that
science of the saints. We are therefaie directed, *^ H any man
want wisdom/' that is, how to manage himself patientiy vnder
afflictkns, '< let him ask it of God, vrho gives to all libe^lly and
upbraids not." Jam. I. If afflictions are sore and sudden, it is
very hard to compose and support the spirit. The passians are
servants of sense, rather than obedient to reason, and by their
first violent motions surprise the mind, and overeome it before
it perceives the assault $ he that is not a master, is a slave to
them. Or suppose no angry lenstanoe, no impetuous paHRNM
in the afflicted breast, yet the lieait bleeds inwardly, and fidnts
away. David had natural courage to enmunter a lion, yet he
was so disconsolate in his trouUes, that he was fim to aigne
against his sadness ; ^ why ait thou cast down, O my soul f
wliyart thou disquieted withiii me?".PtaL 42. And having
raised his drooping spirits, yet he relapsed to his first fiiintness,
till by supplies from God he was confirmed in hope of ddiverance*
,The apostle implores the gloriaua power of God, that the Colos^
sians might be ** strengthened with all mig^ unto aH patience^
.and loi^-siiffering vrith joyfidnesa.'' Ccd. L We ahonld sink
under heavy sufferi^gsor be tired with the length of miseries^
without his immortal strength* But if the power of God assist
A weak spirit, it will be finally victorious over aH the evila of the
•world. How many martyrn of the tender sex, who ^would * natu*
rally tremble at a drawn sword, yet by dBviue- support demised
the tormentors, and all the instruments of ciurity f In them was
an imitation of that mirade^ of dirine power, when, the three
.chil<ben walked in the midetof the flaoring- farttaee^ untoudied
by the fire. God- is styled *' the God of patience and consola-
tion.'' It is his s(rie prerogative to conrfbrt the afflicted : ^^ I,
even I, am he that comforts you." The woman in the gospel,
*that had a bloody issue, no imman art could afbrd her* aid and
-relief: and when her estate was wasted on the physicians, and
her strength by her • disease, she c&me to oar Samur and by
touching the hem of his garment was presently healed. Thus
the afflioted spirit.^ whom no worldly things are able to support

. CV EBSiaXATlON. 20ff

od make je^, finds cverlattmg comfiort in God. He aettdiee
the soul with his love, and establishes this persoisicm, ^^ that all
tUAgs shaU toio Ant die best to his peopk." Neir by prayer
the divine posver and &voQr is engaged, for our support and deli-
▼emoee. Hovr enmy psalms of Damd b^n m teais, and end
in triumph? In his great eari g wicy, when ready to be .swallowed
np by hi^ enemies, he dispaiehed e flying prayer, to heaven for
relief; ^ Lord, tkke hold of shield and bockler, and stand up
for ray help :" and the Alm^hty appeased in anas for Us rescue.
And he reeoonts another , blessed experience of the eficacy of
pmyer $ ^' in the day when I cried^ thou amweredst me $ and
strengthenedst me with strength in my soul*'' Psai. 138. The
afliietion was still ineumb^ty but did not overwhelm him ; wUeh
was a more graeiovs testimony .of God's love, than if it had
merely been taken away. It is said of the distressed, . ^' they
looked to hun, and were Ughtened.'' PsaL S4. 5. It is the
perfection and pro priet y of the ssants in heaven to aee the gipri*
oos &ee of God without veil or^shadow ; -but here some, rays of
hia qoickening eoontenance cenfert his afflicted servants^ while
diey lift tq> their eyes and heairu to his sanctnaiy,. a joyful light
hieaks fiirtb, that leads them out of the dark labyrinth of their
tvottbled thoiights. If the saints remain disoo^raiate, it is not
fisr.want of mercyand power, in God to refteth th»r sorows, but
from neglecting to improve their interest in him^ and deriving
spiritual-eoinforu tem his fafaiessy by humUe bdieving prayer.
When the diseipiea werejsurprised wiA astorm in the sea of Ti«
jberias, they teiled with haad labour to saive the. ship thsa was
Uce tobeovervriielmed krpitfae waves i* bat volL iavam^ till by
their cries they waked our Saviour, who was asleep in the ship.
f^ He lifts up his head and the pnnid waves presently rink; he
qpMks a word of commsawi, and the boisteraoi winds, are silent;
and a gteSf tempest is ehaagedsnto a gseait eahsi.!^. * This may
My- represent the aflKeted smt^ of a ehMtiiui, their passions
smK into li storm, tbeyjaei ready to be orerwfaefaiMd with tron«
Ues, but it ii beeanse 'Christ slee]iB in them;' thisy have his pre*
senee astf th^ had it 'ndt; <hsit eameet oDusfant priyer will
lawakehimi and hbpnpltioiisfivesence.will secure them from

• 91 SOS iomireC is U Cfcrlttat, tenpcststa litM boo patereria. Idto
laeiMbot IfavU fsis GItfiitiii domlsbsu Nsvis tss cor tusm. Awg*

2M TUB GREAT OITTY^ &C.

•hipwrecky and make their breasts the tme "fmtiit eea^ and bnog
them safely to the blessed eternal shore.

Briefly; God teaches us to profit by ovr nlKftiom, Md thb
affoids matter of joy and thaoksgiviag. The psahoiflt deciaresy
^ Messed is the mfm whom thoa ehaatenest, and mtructest out
of thy law." The divine teacher givts a right uaderstandiog of
safferii^is, far what end tl^ are sent) and teaeheth hy the voice
of the rod to obey his wokd. He.instruets us in our daty with
the eiearest convietionsy and inftweth gracioos dbpOsitKiaa suita*
hie to his doctrine. He givaa dkeeting light, and a eeeiog eye
to perceive it ; hepresenta )le«ven)y tacoimayaientKj and pre-
pares the heait to receive them. Now.wHat'St. Rattl epeeks of
thecrossof Christ, is api^oabb tp:.the csosses.of the. sainti:
<< God fdrbkl that I shonld«;lacy buti in the evoss of ^Ghri4t> by
wUch the worU is eracifted to me, .and. I to it." The cross at
Christ made the Jews- tod Pagan* th despise and reject the 90s*
pel, estecnmg^ it to be groBs ioUy to eq>ect a gknrioiis immortal
life, from one who was • ignomsaiausly put to death; yet that
was the great argument oC.the apoelle's triumphant joy/ beeense
he felt the vktueof it to nnUad.the.clianna erf the world so ad-
mired by 4ianud ejres. He looked upon it with die same disaff
feotioh and dau^pw i, aa one that is near expiring; it appealed
in his eyescadier as a loedMMae objaet, than with aftdaUe qua-
lities.

. Andif the eroBsiof a duisti^a. he the meana .of tnteHinL mor-
tification, if thereby this mat deeming worid be readamd oon-
tcmptible to him,.aad. his afiaatiottSiaBe inflamed to things above,
be iKH findcanse tof^arj in^tiibalatiatt. To conchide this ar-
gument:

There is no aflUctieii bowgrafit soever, though with, respect
to natural. means mifcmovaUe and u^;imitigable, yet if iltjbe saac^
tifiad by divine grace, a ehristiab even.while he is aa afflicted,
has more cause of joy than grie^ mom reaeoo to blfies. God lor
it, than to repine and complain. ^^ l^jerery thing gjefp thanks^
far this is the win. of God in Christ JoiUb coiieei»ij|kg: yott." 1
Tbess. L ,5. He turns aflUctaanb wto behefitSy and flm. aieo?
aionate priuses are diie vfnn that i

THE

J) A N G E R

PROSPERITY.

Proverbs I. 22.

■PREFACE.

J. HE experience of all ages hasTerified, that none are exposed
to more dangerous trials than the prosperous in this world. The
gieat tempter has foand the temptations of prosperity so insinu-
ative and prevailing with men, that he attempted our blessed
Sayiour; expecting, by the pleasant prospect of the kingdoms of
this world, and their glory, to have fastened an impression upon
his ^irit, and tainted his inviolable purity. But he found no-
thing in our Saviour, not die least irregular inclinaticm to his al*
lureinenti, and eould work nothing upon him*. It is otherwise
with men bom of the flesh, in whmn there is a carnal heart (the
centre of apostacy and corruption) that is easily inticed and over-
come by diarming complacencies. Prosperity is a disguised poii>
son, pleasant to the unwary sense, but deadly in the operation ;
and the moie penucions in the efiieets, because less' dangerous in
the opinions of men* The temptations of ptosperity are so fine-
ipient and favoured by ns^ that they give vigour to the inward
enemy, the sensual afiections, and boldnen to the mahctous temp-
ter. They foment the camid appetites, that defile and debase the
soul ; and are the more rebellious and exorbitant the moije they
are gratified.

Prosperity is the strongest obstacle against the conversion and
reformation of sin^iers. Whilst they are plying their various
pleasures, they have neither will nor Irisure to advert to the voice
of oonscienee, so re|»oaefaliul mod stingmg to thenu • And many
tines prosperity stnpifies oenseieBc^ that men are fearless of di^
vine judgments, involved in sensual security. They will not re-
verence .and obey fiod's authority, till they fieel his power ; they
abuse his blessings to pride -and vanity, idleness mid luxury, and
are hardened in th«r impenitence, died with the deepest tincture
<rf ingratitude: they drive on through a course of sin, till dieath
puts a period to their hisu. How destructive^ how pc»al is pros*

208 fRBFACE.

perity to such graceless souls ? When God rains snares upon the
wicked ; when the affluence of this world is abused to satisfy their
vicious desires, it is a sad forerunner of the shower of fire and
brimstone, and the. horrible tempest that shall overwhelm them
at last.

Others in prosperity are not openly profane, and boldly vicious,
yet are corrupted, and insensibly destroyed by it. They over-
value and over-delight in the good things of this world, and
please themselves in an opinion&tive felicity in their present state.
They enjoy the world with more aj^searance of reason, and less
aensuality than the riotous and iuxurioufi ; but their oonversation
with so many charming objects, alienates them from God. They
do not sanctify him in their hearts, placing their highest esteem
upon his most amiable excellencies, and their dearest delight in
commmiion with him. They look upon religion as a sour aeve*
nly, and count nothing delightfid, but what is suitable to the
fleshly affections. . A daceit like that of a sick penon, wha feel-
ing no pleaaure but in the easy intervais between his fits, and the
remission of his distemper, should imagine that if he were freed
iiom his disease, he should lose all pleasure? whereas the delights
cf heahh are more ftdl and durable. The angels are inc^>able
of sensual pleasures; their happiness arises from the perfection
of good, not the allays of evil. The beasts are only capable of
sensoal pleasures, the remedies .of natural evils, hunger, thirst,
^mriness, or accidental evils, diseases and pains : and many are
«6 sottisMy deceived, as to prefer brutish pleasnres that affect the
•enles, before angdical joys that arise from the fruition of God's
favour, and obedience to his laws. This is a sad symptotn of an
hnrenewed heart, and an heavy presage of future. misery; for
God will not be our everlasting joy in heaven, if he be not our
exceeding joy iqxm the earth.

Others surrounded with riches and hoBOUXS, are neither thank-
ful to their divine bene&ctor, nor carefril to employ their pros*-
perity and power for his'glory. The law of mercy requires a so-
lemn a&ctionate recognition of God's benefits : but the current
of prosperity drowns their sense 4»f the divine goodness^: and in-
cogitant praetical atheism, is as dedtrue^ive asabsduteandspeeu-
lative. And how many by the deceitfuteesB of riches, are 9pt to
4mi^ne, that they possess with dominion wbat they receive io

PRBFACB.

trust : they might be rich in good works, and if their hearts were
according to their abiUty, be fruitful as paradise, but are as bar-
ren as the sands of Africa. They are in a mighty debt for so
many reeeived blessings, for which their account will be heavy
and undoing with the highest Lend. These and many other
.considerations, make it evident how dangerous prosperity is to
the most that enjoy it here.

It is therefore a point of high and holy wisdom how to manage
prosperity so, as to avoid the impendent evils that usually follow
it, and to improve it for our eternal advantage. This is the de*
sign of the present treatise, and humbly recommended to the di*
vine blessing, from one who most unfeignedly desires the salva-
tion of men's souls,

WILLIAM BATES.

Vaun

DANGER

PROSPER ITY#

Pbov.' 1. 32.

** The prosperity of fools 9bail destroy them."

J.N the former yersee, the divine wisdom is Introduced in a very
elegant' aiidpath'etica] manner, reclaiming men from their mi*
ierable errors, to partake of' light and feKcity* The address i%
directed toldheiti with ujtbrtidings and indignation at their folly,
tiid vMi tender compassiioii for their rain. '^ How long ye sim-
ple ones will ye love simplicity? and fools hate knemrledge?'*
Thus it is sud of our Saviour, the incarnate wisdom of God,
Marks. 5. '^that he looked on the pharisees with anger^ being
griei^ kl the hardness of their hearts/' We have . also ex«-
pfsssed, an earnest desire ^ their conversion, ^^ turn ye at my
reproof/^ And that is seconded by agnicious promise, ** I wiU
poor out my Spirit upon you," to illuminate and conduct you in
the way of life/ But for their stupid obstinacy in despising the
eotmsel, and rejecting the reproofe of wisdom, they wte surprised
with utter destruction. This is described with that train of killr
Ing circmnslances, that Hre the mobt forabte exdutions timely
to prevent that evil, which neglecte<f, will be remediless : ^« be-

o 2

212 TH£ OANOEft

cause I have called, and ye refused^ I have stretched out my
haiid, and no man regarded ; I will also laugh at your calamity,
and mock when your fear cometh : when your fear cometh as a
whirlwind, when distress and anguish cmneth upon you, then
shall they call on me, but I will not answer : they shall seek me
early, but they shall not find me : for that they hated knowledge,
and despised the fear of the Lord/' Vers. 24, 26, 27, 28, 29.
In their distress they supplicate for mercy ; but as they were un-
changed, notwithstanding all the gracious calls of God to repen-
tance, so he is not moved by all their mournful entreaties, and
takes pleasure in his righteous judgments upon them. Their
final ruin is resolved into its proper cause ; the wilful hardness of
sinners, and the abuse of those mercies that should have melted
them into ai^ compliance with the divine giver of them. *' For
that they hated knowledge, and did not choose the fear of the
Lord." For '^ the turning away of the simple shall slay them ;
and the prosperity of fools shall destroy them."

The title of fooly is the usual, character of the sinner in the
language of Wisdom ; and it is with great reason and congruity
attributed to him, in opposition to prudence, the universal vir-
tue and supreme director of human life. For as by prudence a
man so governs himself, and regulates his actions, as to avoid
impendent evils, and to obtain that good that is suitable to his
necessities : so it is .th^ effect of fdUy, oOt to foresee evils i6 pre-
vent them, and to neglect the season of obtaining what is good.
And by how much the good is more valuable and desirable, and
the evil is more pemidous and threatening ; in proportion, the
folly is more unpardonable and wofol, that loses the one, and
exposes to the other. And thi9 is justly phiu^d upon every wil-
iiil impenitent sinner.

Prosperity comprehends all things in the pr^r of nature, that
are so much admired and desired by worldly men; ridies,
honours, pleasures, health, strength, peace, plenty, §nd the
abundant variety of what is grategil to Uie canml mind mi ap-r
petites.

These blessings of God, abused imd perverted by the foUy of
men, are turned into weapons of unrighteousness, to offend God,
and wouiid their souls to everlasting death.

The point I shall insist on, is this ; prosperit}/ abimd, U fatal
and degtrudwe to foolish strnvers.

OV PBOSPBRITY. 818

In the treating on this argument, I will, 1. Show how pros*
perity is destructive to the wicked. 2. That it is folly and mad^
Ress above all wondtt, when sinners abuse the blessings et God
to their destruction, 3. How just, and certain, and heavy their
destruction will be.

L I will show how prosperity is destructive to the wicked*
In order to the explicating of this head, some things are to be
premised.

. 1st. This great worU^ with all the parts and creatures of
which it is composed, has an inherent goodness and perfection
convenient to the end for which it was formed by the Creator,
and that was to be useful and comfortable to man in the service
of God« There is no pestilence and contagion in the nature of
things, that are pleasing to our faculties s they are dangerous,
not as made by God, but. as managed by satan. They do not
pervert the minds of men from any noxious inherent qualities^
but as they are corrupted by cpncupiscence. Upon this account
St. John dehorting christians firom the love of the wprld, as in-
ccmsistent with the love ot God, gives this reason of it, <^ for all
that is in the world, the lust of the flesh, the lust of the eyes,
and the pride of life, is not of the Father, but is of the world."
1 John 2. 16. He signifies the objects, riches, honours, and
pleasures, by the vidkiufl affections, that make them deadly to
men. The poison is not in the flower, but in the spider. And
the iq[>ostle speaking of the purifying virtue of the gospd, says,
^^ that exceeding great and predous promises are given to us,
that by these we may be partakers of the divine nature, having
escaped the corruption that is in the world through lust.'' 2 Pet.
1. 4. This is evident by visible experience : for many holy men
have enjoyed temporal blessings without the offence of God ;
and have been more holy and heavenly in themselves, more be*
neficial and good to others by mercies : whilst the sensual, like
the cxsean that changes the sweet showers of heaven into its salt
quality, turn the divine blessings into provision for their brutish
lusts. It appears therefore that this contrariety of effects is not
to be attributed to the quality of worldly things that is always
uniform and alike, but to the different dispositions of the persons
that use them. As the same food is healthful or hurtful as the
stomach is dear or foul that receives it : in some it renews the
blood and spirits, strengthens and preserves life; in others it in«

o 3

ereaaes tile tickly matter, feeds the diaeas^ and ixitigt dMh
more pakifiilly and speedily.

%lly. The primary design of God ia his most free and ridi h»*
neiitSy is to endear himself to us^ and bind us to his senrice : for
they are the most proper and convincing expresses of his love and
goodness, And powerful . motives and persuasives to a gratefal
ftorrespondence of love and obedience. '< I drew theai/' saitK
Crod, *' with the cords of a man, with bands of love.'' Hoa. 1 1>
4. GkkMJness duly considered, engages to pleaise the bedefiietor.
it is therefore said l^ St. Paul, ^ that the goodness of Gtalleaai
sinliers to repentance." Rom. 2. It is the most natural uneon-*
strained consequence that the mind can regularly infer fvokti Us
clemency and bounty. The hearts of men should be melted ki
tender resentments of their unworthy conversation towards him^
and encouraged to return to their duty, since he will gracioufeily
receive tho^ who unfelgnedly repent of their sins : but the event
does not usually answer God's aim. Men are hardened in sin by
his mercies. ^

Sdly. When the wicked abuse God's blessings, defeat hia kind^
ness, and frustrate the excellent ends of it, he most righteously
and severely continues their prosperity, that foments thehr hists^
and renders them more wilful and incorrigible, and the mor^
guilty of their own damnation. What was Mud by SimeORy con«
eerning the most glorious gift of God, our Saviour, is applicable
in this caae ; ^* behold, this child is set for the fall of many in
Israel, and for a sign that shall be spoken agahist.'* When l^e
riches of grace offered in the gospel, are despised and neglected,
the blessed Saviour of souls is most justly ordamed to be the oe-
cmsion of their sorer punishment. So when the common benefit!
iind mercies of God are ungratefully perverted by men, to the
dishonour of the giver, they are by divine detennination ordered^
for the aggravating of their sins and sentence. Prosperity is a
fatal ambush for their surprisal and ruin, according to that heavy
impiieeation of the psalmist, ** let their table become a'snare ta
them : and that which should have been for their welfore, let it
become a trap, an occasion of their falling/' P4&1 69. 22: Thia
judgment proceeds from the most terrible and inexorable dis"
pleasure : it is better and more eligible to encounter all the
storms of a raging world, than to enjoy the calm^and seeuiity^af
ar prosperous sinner« For the intire afflicted we ave by imen^ tba

(Mr]«Q«imnr« SMr

mam eaatmttrmeixa^vi/iikeamB <6 <3od'» pnfkSkA thzone^ torin*^
^tnehift morey id^regard.atid-reliefe us : tun a«fiin^r^the more
ML ftiiitM» be faaw-of tbe woMj tbe mm he fon^okes aaad pro-*
fokes Gody.iuid themora he k abaiidmied to his worst enemies^
his hists^ aiiid«it«». This ndll be amplified more in thefoUow-'
ing. parts of tbedisoiNirse*

This being premised, we came to sbcMr kmr pibsperity ebueed
is destractiverto miiiters^ both merit'orioiisty, as it kiduoes a deadly
guilty and makes them obnoidous ta ito revenging wrath of God|
and eiboiively ;*as: it is opposite to tha felicity and peifectioiv df
man, that consists in the renovatio«i of theamage of God in the
soul, and in joyfiil cobimttitibn with him fbr eves, T1h» mU ap^
pear by the foHowing eonsidamtions.

1. Pfwpmkf is the ioniimUd incmakx qf the tAckms affec*
tions, *^ the fleshly lasts that waf against the soul ;"' that deprive
it of its beauty, order, fireedofo, and felieity. Man is-eompound-^
ed of flesh and spirit; by 'the one he oonmiiaicates in nature
with the beasts, by the other he confines with the angels. By
the originil lorw of aaion, the body was subject to the soul ; and
though taken from the'ear th, <fid not c^pres^ it^ and hinder its
heavenly 'flight }•'< Tke flesh did not lust agam the spirit, nor the
spirit against the ilesh*'' Butas^the motion of the two eyes in
tbe head is always mnferm, and directed the same way ; so rea-
son and sense acoorded, the appetite^ were regular and concen-
tric with the. nUind. Upon thfo lestablished order, the internal
peace and hoKaess of man defbend. But by the rebeliious sin of
Admn, the rfwA- lost its rc^ pow«r and freedom i and as in the
fiiat tmfftsAm the soul infected tht body, so^now the body in-
fects the sold. The carnal appetite, the spring <rf hist and an<^
{per (that wferaal pa» that rdgn^ so universally) overrides the
rational Will, and ghfts law- to t&ea.

The love of ^ensbal if>kiii8ures is natural to men | as tempta-
tions are more^chslrming and itiereased, it is more predominant.
The senses, the fenoy, and the passions, are in a conspiracy
against the soul j and there is a cofntihual circuia^l^Oii m their
working, they exeite one another. By the senseo pleasing things
obtain, an eacy oitranee into the fancy ; and fancy has a strange
power to charm or terriiy by febe representations ; it amplifies
(be evil, and hei^tens the seeming good (rf things ; and by the
inspiration of fencv, the passions are moved, and the pattiont

o 4

216 THB OAMOBR

being alfaued, bribe end seduce the mioAf nrnd 6nm the consent
of the will by the actual pleasure that is mixed in the gratifying
of them. And as Adam lost his innocence and paradise by his
compliance with the blandishments of his wife ; so the scml loses
its purity and happiness, by yidding to the desires of the flesh
that is in conjunction with it. For this reason, man in his fidlen
state is called flesh, as if there were no other (mnciple in his na-
ture, and of his operations. The spiritual and more noble £eicu1-
ties, that were made for delightfid communion with God, are
sunk into carnality. The description of men in their natural
state, by the apostle, is a full proof of this : '^We aU had our
conversation in times past in the lusts of the flesh, fulfillii^ the
desires crf'the flesh, and of the mind/' Ephcs. 2. It is obser-
vable that the hists of the flesh, that spring from the sensual part,
are drawn forth into act by the concurrent wilb of the flesh, and
of the mind. The nobler faculties, the understanding and will are
depraved, and freely indulge the carnal appetites in their pursuit of
pleasures. Prodigious degeneracy of the reasonable creature ! Of
this we have a resemblance inthe marvellous tranabrming pow-
er of nature. If a ciim be grafted into a tree of another kind,
the fruit that grows on it will not be acccmling to the nature of
the stock, but of the graft that overrules the sap, and turns it to
its own quality. Thus the beast is grafted into the man, and the
intellect!^ powers are corrupted and carnal. The mind is em-
ployed to disguise the ignommy and guilt that attend the lusts
of the flesh ; and the will consents to a subnussicm to those igno-
ble and unruly appetites. Man has only this privilege, that he
Is a more ingenious brute, to spring new pleasures, to make pro-
vision for his sensual desires, and to accomplish them.

Now in prosperity, when the senses aie entertained with va-
riety of alluring objects, the fancy is more predominant and con-
tagious : it has more force, vivacity, and extent, the more it is
conversant about sensible things: and the polluted imagination is
the most active and general principle of comq>ting the heart : for
the mind transcribes a copy of what is ^tten in the fancy, and
presents it with a false gloss to the will, that is ready to choose
what bring* actual pleasure. And the sensitive afFections are ex-
cited by the fancy, so that the presence oi a suitable object, fo-
ments the warmth into heat, and turns the heat into fire, and
the fire into a flame. And the more the carnal aflections are in«

OF pBotPBmmr. 817

MgeA, the more tbey are enlaigfd, the nore impoftanate and
head-strong they become; and the soul is utterly disabled from
leeoverti^ itself from the besotted vile prostitutiany to the igno«
bk and unroly appetites. Millions had been less guilty and de->
filed^ and less miserable for ever^ if diey had not been sur-
rounded by pleasant temptations and entanglements of iniquity.

2. Proaperity occanonaUy incemes the ircudble appetite : for
the usual inoentivea of anger, are the crossing the desires, and
contempt ; and the stronger the desires, the more impatient they
are to be controlled ; and in proportion to the height of mind, in
the indignation for any contempt that is offered. Now prospe-
rity makes the carnal desires more exorbitant, and consequently
raging when frustrated. Violent burning desires, when control-
led, provdie yident burning anger : and anger inflamed, extinr
gttishes the calm light of reason, becomes blind and fririous in
revenging apprdiended injuries. It is the inquiry joined with
conviction, by St. James, <* From whence come wars and fight-
mgs among you ? Come they not from your lusts that war in
your members?'' James 4. 1. The voluptuous, ambitious, co-
vetous passions wheti disappointed, are the common and natural
causes of ail the bloody disorders in the world.

The other cause of anger, is contempt, either real or suppo-
sed; and that is more provoking to those, who raised by pros*
perity, look with a distance of mind upon others below tiiem.
Prosperity in any kind, swells men with a vain opinion of their
worth and dignity; and makes them insdent and intolerable*
There is a strange distemper of the eyes in some persons, idierever
they look, their own image viribly encounters them. The reason
of it is assigned by an inquiring philosopher, that the visive fa-
culty has not spirits and vigour to penetrate through the air to
«ee other things, and the air as a glass makes the reflection of
their own image. Thus one of a shallow and weak understand-
ing, is continually representing to himself his own conceited ex-
edlencies. And prosperity increases their esteem of themselves
unmeasurably above their just value. It is like a concave glass
that breaks the rays, and dilates the visive ang^e ; and by a na-
tural enchantment, makes an exorbitant figure, a dwarf to appear
a giant. Now as pride is the usual concomitant of prosperity, so
there is no passion so inseparable from pride, and so proper to it,
as anger. ^^ By pride comes c(mtention ; Prov, 13, 10. it is the

118 TBI BAwaa

Mwervition of the wistst man, contmed by mii?«iMl eKpericnctf;
Pride makes men imperious and impatient, bmterous and aiimtty
against ail that i>ffeQd them. Pride, anger, and revoige, Kke
serpents twine and wreath about one^ another. Pride interprsta
an oflence as an high eontempt^ and raises anger; and anger
pmvoked, takes proportMmable revenge to the oonoeived injuty*
We have a tragical instance of this recorded in aeriptnre. 2
Kings 8. 12, 13. Hazael when foretold by the mourning pro^
phet, that he wouM stain himtolf with the iuibcent bk>od of tiw
israriites, ^<slay their young men with the sword, and dash dMr
eUidren, and rip up their wonien with child t" he staitied at it
as an execrable cruelty? ^ And Ha2ael said, but what, is tfay ser^
▼ant a dog that he should do this grekt tiling ? And EKsfaa an«
swered, the Lord hath' showed me, that thou shah be king over
Syria.'' Wh^ advanced to empire, h^ divesied Humanity.
Pride armed with' power is 'furious at opposition; and the flaming
passion, like a frightfM comet, presides and prodoces terrible ef-
fects. ' Thus it is evident how tlie lusts of the flesh are ftMaeoted
by prosperity. ■ .» -

3. Prosperihf indknei mmers to an intjiom9 neglect iif tiM^
which is a sin of the highest imture, and prolific of immmeraMe
evils. Ail sin is an irregularity, either in the excess or the de-
fective dxtreme, eithefin'ovewaluing ai^d hwlngthe creature, or
in the disesteem and indiflereaceto th^ Creator, 'and prosperity
increases the a\«fBioti taf the camal heart -from God; in the saoie
degtrees as it strengthens the propentity to the woild. For the
opening' this, it *wiH be-necessarv to <}onsider the essential and
eternal respeets due from the reasonable creature to God« Add
they are four coniprehensive of all the rest. '

A solemn tbonkftd lecognition of him as the author of. -our
beings, and all the eomforts we enfoy. Supreme love to him.
An humble fear of his displeasure. Entife obedience to^his Will.
As in diis regular universe, every kind of being has its proper
end ; so it cannot be denied^ without the most evident abeordity^
that Ood in all these respects is the chief end of man.

(1.) A solemn thankfel recognhaoa of God, as the author of
ear foeii^, and all our eomforts, u cotitinuaBy due to hnn. The
neglect of this is so contumelious to the majesty and glory of
God, and so contrary to those most bindmg dbligatiooB to his mer-
^ and goodness, that it is an offence infinitely provoking. la

Of PMseBiiiTT* SI9

e?ety |rao9gi«MioD:th» authoritjr of the Lali^i«r is despised ; bat
tins immediately reflects dishonour upon the Deity. As a coQi<^
l^m Mmy n a btcmfa' of th^ Uaf '» Iaw% hit lieason not only
vkdates his laws^ but strikes, iamiediatdy at ilia pefton and 4ig^
aity; Now. |»*osperiqr isdines sensua) persons to this unetcbed
m^ect of God* The TfOtU, with all its desirsbk thin^ has the
domimoEK and hik fo&atmoa'ot thie iwiderstaidings, memories;
and hearts of men^ ' and aeries Aoiiighis^ viithinvluni a&etiani
towards God ace.baEnished from tbaou It sb /the ckaraeler of a
wicked person^ . bat , most proper to him in bis t>n)sperity> *^ Odd
is luyt in aU hiathmghls/^ ^P6ti. ia4; Of* this {mpiatyUiei^
are several ^egfte^s thB.highaatis aJcpikat athi^ism, a disbelief of
God and lus promdenoe; of 4iis iMng and hoftibty j aad thb ie
sMietinses occasiokilQd'by pUatthlrpNisperilyL .'And. the oonse^
qaencea lue^ pride that bl^^ the alind^ as* it whre^ with Ii)^it->
mag^ and eooAd^ide in the' tbingb «f thb worid. Of this we
have astonishing infancies' ia the- seriptiiie* NdbmiiadnezBaf
taansportad ill a wn-.^^oiiMi.ABshiof joy^' ft ^tiv vfevir of hto
iaagnifieeht worhsy .breaks forth in those lofty {asrientnesepMS^
6ta»; '^IsnolfthiagfeetrBabid that}I.'have*bii3tyfovi)iei]imsd
oC my kingdotiiy by the m]^t;0f<;iny. powei9.aiidthe1konour of
my majesty?'' as if he had been raised by Usiown power^ and
didMtoiire his fjf^atness tta tke^Kmg of htavem THu^ %t is
Kkatgtd against the flrinw oft T^rras^' *^ Thy heart k lil^d' up be-^
cinae of thy riches ^andthctai hast riaid^ I am agod^' and'sit hi th« • ; r^^ri
seat of Gad f aBd:dieii settint ithine hevt as the heart of 'God/* ' f
Esek. 28i 2» He4>resimieddMl hia.tbiMeAr giovy aadstdbi^
lity was like ikm diefam king«hMli,.thab«Bnnoti>e> shJOien^ and for«
gc^ that he was a thii man kta mntride awld. Plentife) pros-
perity is to'slrmigih tem^ariem td^adfeism^ that a wise eind holy
nint earnestly .tJepieiafeed it as 'a 'peraieiouft snore: '^ Giv« me
Aotricfaes^ lert ! he fiiU and deny, tfacte, and ssfy who 1^ the
iMd ?'' Proy. BQi 9. .^\m eaifaal heait^ in the full ifiraition ^
the woiUy is a^ .tef aserii>e.tdhtoftfae ^oUrse of iriatata, or to ha^
adni eontrivaBce and* endeamuts, widiout any serioas aeknow^^
kdgnent of IM dhdae hhendily^ and' Beneftoenoe. Prodi^tii
ingratitude^ and eqiiat folly t< As if lotie-ahooM imi^iie th^t a
ibantsdif.of .water had aolrits^a^taid <from the sea^ but froth the
amdble stonas^ Ais^Ugh whirii it imme<Uately and vi«bly springs.

220 '^tiBM DAVME

Or as if it were reqiUBite the hand of the giver shcmld he fts mi-^
Me 88 his gifts.

Now although few arrive to this height of impiety in actual
thoughts and open words; yet prosperous sinners are always
guilty of an interpretative and virtual denial of God : they have
not a solemn grateful remembrance of their benefiictor and his
benefits, and a due sense ot their dependance upon him. It was
the wise and holy counsel of Moses to Israel, <^When they
riiould be possessed of Canaan,'' a place of delight and profit,
Deut 6. 12. ^< When thou shalt have eaten, and art full, then
bevrare lest thou foiget the Lord." The caution so enforced, in-
timates a sinful disposition in the carnal heart, in prosperity to
neglect God. There may be a notional remembranee of him in
the mind^ a naked ascriptioii of all good things to his provi-
dence, a compKmental visit in exterior worehip ; yet without an
inward cordial sense of onr dear obligations for his most free &-
vours* The apostle charges " the rich in this world, not to trust
in .uncertain riches, but in the living God. So foolishly are men
prone to depend for protection, reputation, and provision of all
things upon their estates, as if they were unconsumablej and
neglect God their rock, who is the alone suflBcient foundation of
all our hopes and comfort.

(2.) Supreme love to God is an indispensable duty from hien
upon the account of his most amiable excellencies and benefits.
^< Thou shalt love the Lord with all thy hearty with all thy soul,
with all thy strength, and with all thy mind ; this is the first
and great commandment, and consequently a coldness and in-
differency to God, much move a strong aversion fit>m him, is a
sin of the most heinous nature : now prosperity has a special
malignity to disincline the heart from God. The su|Nreme love
of God includes an act of the understanding, a tranaoendent
esteem of his favour ; << thy loving-kindness is better than life ;''
it inspires the soul with ardent deshes afker. him ; ^ my soul fol-
lows hard after thee ;'' it prodoees die most joyfiil satisfiiction in
communion with him. The thoughts of God ave unspeakably
5' precious and sweet j" the ordinances, Uie Messed means of
fwav^ng his grace, are highly valued ; and sin that (Uspleases
and separates from God, is hated as the greatest evil. Now the
aoul must be refined to a heavenly temper, to some degieea of

ot Fiioftrmtnnr. 221

tkigelical purity, befiaie it is ei^bte of light to see biic qjiritiial
excellencies, and lore to enjoy them. Md if the soal ' does not
make the body heavenly and spiritual, the body will make the
soul earthly and fleshly. From henee it is that the aibienee of
things pleasing to tiie senses, fastens the carnal heatt to the
world as its hi^piness and heaven ; it darkens the mind, and
ijtifltes the affections, that the soul ^^ can neither tas^e nor see
haw good the Lord is." It is the universal character of men^ in
the carnal state ; <' they are lovers <^ pleasure, more than loveijs
of God."' And a remisser degree of love is conqparative hatiied<
A sin of astonishing gnjlt, and not less odious to God,and daimi-i
tng'in its nature, thoogh Uttle observed and resented by canM
mea i for the highest dishonour of God is complicated with diso^
bedienee in it. A sin that deserves and inflicts the sorest pu?
nisbm^t; for God aloncj whose goodness is infimte, can make
US perfectly and eternally happy : * and the spiritual separation
from him is such an invaluable loss, that when truly understood,
is the fbondation ot the heaviest sortoi^.

(3.) The fear of God, is a most distant aflection ftom the
beffft (rf the foolish sinner in his prosperity. The fear of reve--
nBtt^, and the awful esteem, of God, that' inooeeds from the * re^
flection upon his glorious greatness, is a grace thiit remains: i^
heiAren : the angels in all their bright degrees of ^jccellence cover
tMeir faces before his throne* The fear of circumspection that
restrains from displeasing him ^ upon the account of his justice
and power, is a proper affection to men in the present state«
The blessed in heaven are above this fear, being confirmed in a
state of undiangeable perfection and felicity : the damned in hell
are below this fear, in that no change can make their condition
worse : but it is most useful and congruous in this middle statCr
This fiMir of God is ^'the banning of wisdom,^' the first and
cluefest part of it in respect of order and dignity. For the true
notion of wisdom, consists in the fixresight of evils, in the choice
jmd use of effectual means to avoid it, and it k the best wisdom
,that avoids the greatest danger* This fear is the principle of
4xmveraon from sin to hdiness ; exciting us to make God our
friend, who is so dreadfiil an adversary, so holy and just, that
he will not connive at am, and spare the guilty and impenitent;

* Aa BSD p«na tatii eit te non amare ? Jwg. Cwf*

222 IBS AAKOBR

$mA ao po«rerftil) ttait irithofie Woke lie oan utterly destroy Ids
Iteont stabbom enemiei. ■ Carnal seeunty is directly <^o«te t»
tills fear ef God, tflid iiolhi tig does nftore ti<tfden and fortiiy aeii
in security, tiian a proeperovs statev The.Tohiptoous and sen^
soal are without apprehensioti -of danger, tift imminent and in
their view. << Because they 'have no changes, therefore they fear
not God. Psal. &S, lA. UAiHterrapted prosperity tempted thM
to aitheistkai security t and ^ none are sblieiions and in atndety^
lest the sun, whose presence is the support And beauty of the
world, shouM not arise in the morntng^ because its regular
drarsc is Mablished and constant ; and it #ould 4»e a miracle
contravening the order of nature- if it shouM b^ Stopped | thus
the long enjoyment of plenty, and ease, and peace, renders men
constantly secure and fearless^ as If the tenor of their prosperity
were inftariable, ahdnoeril ooMd-disturb it; or Ht leMt tliey
will setiback the expeetaHMn^of livB ht a groat distiUiee, like
those profehe . scomers mentioned' by t'he prophet, ** they aay)
the vision he sees is for many days to coifte, he propherfes of tlie
times afiurolF,^ and with "a -brutish 'stupidity;- slight the ditine
thi'eatenings. And from htnce.it follows^ that none are so re^
bellionsly and boldly disobedient, as rtieprO^peroAs 'sinner I whMl
is the fourth thihg- to be coAsidcf^*

' {4.y Entire cftiedienee ih due 'to the soprMne lawgHer,: Who is
able toisaveanddc^roy for e^r: yet he is m^rcifbliy incUnrt
to pardon the infirmities^ men,- ahd greater sins retracted by
repentance. There are sMs dT igtiorance, wheni a man dashed
.blindfold agahist the lawj and t>f sudden stir¥ej$!flon, when there
is no time to delibeAite, and for recollectioh ; and the best are
not exempted herefrom Ah9 of this nature 7 there are sins df
deadly malignity, when men iare carele^ of God's commands,
tod mdulge their lusts, tttt>iigH not^ffhoiit some remo*»eJ But
the" prosperons sinner is usually most presumptuous, he sins with
B high hand^ and incurs a greater guih, and shkill be exposed-t^
greater pumshmertt. When the feafof God is extinguished, hi«-
ury jtakes <he reins, and breaks throagh the hedge of the law,
without feeling the wounding thorns, the fcarfe! threatenings ih
it ; and drives oh through all the degrees of sin. It is the ng"
gravatiott of the IsraeCtes* 'ingratitude ; Jeshumn wabced fat, and
kicked ; and lightly esteemed the rock of his salvation." Deut.
32. 15. They were Hke beasts high fedj that become fierce and

OF FiMMMl^ITT. S8S

vatni^tliblet wW codiu». HO yql^ upon thMQ. The piOiparona
aiiwier.iieciurely .d98(^^ the comBiatida of G^ and by an implH
oit htMphemy daies hb ofibiHled onnifKileiie^^ aa if he.nnem
stronger than. the LoiidU. .Heooncludea hi* salety firon» Ub pie-
8^ sttccQ^,. ^^ and jt9sp in his heart, I shall hftve pc^e^ though
I.walk ia the niigyagination^ of aide heart, and add sin to sin s tfie
l#0rdiiilllw;tapaiehio),. biit.the.ang^oftbe l4ird sh^ snoke
against that man to his destruction/' Deut. 29. 19, 20. .

'4. PmiMri^ e^poie4:<d0ffg«roii«^ to ih» temp^ power of
^otpiVi wttpse alibtilty# m^oe^.and diligence, ureialwayp ^xeiki-.
sed.,ia itroMng rnm to feviHian* His deaUvotive .poi^w ^M»«t:
make liyrdtato inlpctesioDSonthesoiil, butjie ttnipte hy ob-
j^ota^tijlboat,, and^heiaffectiops w|thin ; lhir,war]d and.the flesh
liinft ate i»< eoooftii^Uioo iidtKih«B«, He is aeoMUiigly. stifled;
^6liM^ffiad'ql4lti«^ wpvld^:" .<2 fiot^^ A. ashe reigna in the .men;,^
theiWoiid^;b]it«MMgj^e:ih]iiga.of;t^^ mvid» tP.d^tai^ andeoissh^
lish his kingdom. He blinds their eyes by fl^i(ti9iD|t l^nptatiovSy
deoeinep aa|d sfupiis^ dif»|ii.by;his fallaqies. f. . And alf^^ugh it; is
diftci^ih^epiifte^^.ftnd^unftWhw.^^ perfijcir

ii40 tbO:lOTlb MlMM»|'t.¥|iA: PfQI^VOy: «#A. «Homtfe..9vil^b<)Wt
t^M0«fal:ft£.th0.!lsyUtf ;yM We.iir#.H4 tb4fehe>.aj:iri^je; i9Pr
iB«r ID illNlcsiotf )of,«K^ . , ]^)M«^D)p^ jiti^i^^ai^apd l»y vaftiqg^
H>Ml«i^^^«il^K'^Y0i^ ^ ,Ofm(pvs .desii)ss,; prevailed wid^
him tftjfeairtfy ibe.bM) pf gloijf^ ^ ff.,Ha;W0(kaipo9fer(ul)y.ia t^
«^ldra»;p&diaok0di^fies^:' iGpbilft. 9* ^ Th^y:^ as it iiicM
pq i fto^d awt.^9l«)dilf .his]$tRMg in^l\|iat«9Bs. fhey are sa^d^

ilm^itriMo^tiv^f^^f^)^^^ it \pm

aUit^^liivtbftiic^tebfpgiof hffft^ti HDhj^n^^jr/the^MMyfas and.cr^

of tl^hlintar%i(th^i^qeNd^|itl:«rjk^^ aptx) ,^ tpil PWarf^

M iihM» ,rMMi^)Mos]3ieri^ .fiNtuMi^LHjimsviri^h; fih^ m«(eriBls
«lN«aU)ertvwrt9'jJlrlattc^^^ jtud

QiftfO daiii# |MBmcipa% iie in'spemil^ttcfQ^a^MliypnSfj^mlMr
Iam**4mnte« a£jMsp!|iuMsJ> %liSb$^9Jfif/WWi^'j»9M^

:.^M^3XI»tf|eMinWtai(Vtatio9)i.\or» most :9pt '^o^seduoe fO^
aoidi ofiipmltsunmi. ^rAft(iift>M«ii4S[:lh0 itartf), Mhfn: rt»^« i». ^
oMgnit^tjbellvedoi ibel s<dl .4lMl Jtba sseed^ it is Douri^hed gnc}
sp^ingiriip ^«j|Aspl»fpl hiary^l«. c^o Wbe^ temptaj^io^^ are ^^
lBUeite'<hn;hBM,;lh^.tm ieiMrKm^ widP.$anvto()eQ^yj^4

824 TBB DAN«SE

are productive of aetoal sins. <^ Every mui is tempted (cttm ef«
fectu by Satan) when he is drawn away by his own lust, and en-*
ticed :" the sensual appetite b drawn forth by things grateful to
it : ^^ then when hist hath conceived, it bringeth forth sin ; and
sin, when it is finished, bringeth forth death." Jam. i. 11, 15.
When the iqipetite has obtained the consent 6[ the will, the
eompiete act of sin MIows ; and sin habitually indulged, endi in
death.

Some temptations of satan are of such a black complexion^
and so terrible to human nature^ that the soul resists them, till
by violence and restless importunity it is overcome : but by the
aitractives of pleasure he easOy prevails. As in cutting of tim-
ber, if one strikes cross the grain, there is strong lesistaiice ;
but if the blow follows the vein of the wood, it easily cleaves
asunder. The temptations of riches, honour, and pleasures, are
so deiightfiil, that the devil commaods or persuades men to a
compliance with them.

Besides, his malice in pleasant temptations is less disoemibie ;
and consequently men do not by circumspection, and prayer for
divine grace, preserve themselves firom the misdiief of them. If
we are fiercely assaulted by unnatural temptations that cause ex-
traordinary agonies of spirit, we seek for supernatural assistance^
and fortify ourselves with holy resolutions against the open ene»
fny. But by the pleasures of sin, he insinuatei into mens' hearts,
and feeds the deadly disease so gretefiilly, that they discover not
their danger till past lecovery. Therefore he destroys more by
his serpentine suggestions, by winnii^ charms, than by fleiy
rage. Indeed he is never more a devil, than when bedee^ivss ;
and we are divinely warned of his guile, devices, and wiles, that
we may not be surprised and rained by our invirible adversary.

2. Plentifid prosperity affords variety of temptations, which he
makes use of to prevent the satiety and dislike that the same re*
peated temptations wouhl cause. Since man was divided -from
God, the true centre of the sonl, he breaks into a thousand irre>
gular desires; and in the qxwtle's phrase, ^^ serves divers lusts
and pleasures :'' and the vanities of the world do rather cloy
than satisfy ; that which brings transporting joy at first, by con-
tinuance becomes nauseous and insipid. Now the tempter, with
the abundance of prosperity, so orders his temptations, as to take
off the weariness of one pl^uure by another^ and keeps his shwea

. or pfto6PBAinr« 225

in tlie maipeal drcle of variety. As a rich Epicure provides a
anivenie of luxury, commands the four elements to make a show^
* the earth, the air, the water, of their treasures, and the fire of
its art to dress them, thereby to excite the languishing appetite^
to give a relish to intemperance, and satisfy the greedy eye, as
well as the blind belly. Thus satan, the architect of pleasure,
brings out oi his storehouse several kinds of delightful tempta-
tions, to reinflame the carnal appetite when sated r without va*
riety desire often fuls the man, and pleasure fails the desire.
Vduptuaries are dissolved in the changing streams of pleasure.

(3.) Idleness, that is o^n the concomitant of prosperity,
gives him a tempting oppcvtunity, and makes men more recep*
tive of his temptations. The sin and destruction of Sodom was
from hence. '^ This was the iniquity ^f Sodom, pride^ fulness
of bread, and idleness was in her, and her daughters.'' Ezek.
16. 49. The idle person prevents the devil, beckons the tempter
to do his oiBce. When the << house is empty," the mind not ex«
erctsed with better employments, and the heart is loose and un«
guarded, the tempter is invited to take possession.

Idleness is directly opposite to life, as well as felicity. To
lii«, is to be in action. Inanimate things are only bound with
a dead reM. And amongst inanimate bodies, as they ascend in
perfection, they are more active. The heavens that excel in si-
tuation and qualities all things that are without life, are in con-
tiBual motion. And man's felicity consists in the most perfect
actions (rf the most perfect life ; in the vision and enjoyment <rf
the blessed God. Now man naturally being averse from a state
eootrary to life and felicity, if he is not employed in business be-
coming the reasonable immortal soul, rather than languish in
idleness, is active ^' in makii^ provision for the flesh, to fulfil
the lusts thereof.'' Time is tedious, and that it may pass away
pleasandy, men seek for diversions that are usually either sinfid
in their own nature, or connected with sins.

A lawful employment, is a double security against temptations:
partly divine, as it entitles us to God's providenee over us; for
whilst we are obeying -his command, we are encouraged by his
promise, ^' that he will keep us in all our ways ;" either prevent
temptations^ or affimi us assistance to vanquisb them: and

« Nee niora, qsed pontof, q«o4 terra i qoad educaiaer, psacit.
YOI*. II. F

226 THB DANGER

partly natural ; for whilst we are diligently exercisfed m a laWfuf
calling, the mind is not at leisure to attend the temptation, and
the senses do not so easily admit those objects that betray the
soul. And it is observable, that God, who is merciful in his
chastisements, orders that fallen man should obtain the fruits of
the earth to support his life by the sweat of his brow, that his
incessant labour might preserve him from idleness; which to
corrupt nature is the seminary of so many vile lusts.

(4.) As tlie temptations of prosperity make men an easy prey
to satan, so they keep them in the most perfect apd miserable
bondage under his power. When he has taken hold of their
affections, '^ he Jeads them captive at his will." They are freely
drawn by the pleasing force of his temptations : they are volun-
tary slaves, and in love with their captivity. It was the cruel
and crafty advice offered to the Athenians, to keep the subdued
inhabitants «of Egina from rebelling, to cut off their thumbs,
that they might be * incapable to manage a spear, and by war
obtain a victorious rescue from their tyranny, but be fit to pull
the oar in the gallies. It is an emUem of satan's dealing with
his slaves ; for by the pleasures of sin, their hearts are weak,
disabled from vigorous and holy resolutions to resist fais power;
they cannot make use of the ^^ armour of God'' for their defence:
* and their lusts are strong, they are patient of his drudgery, con-
stant at the oar, and faithful to their chains. And from hence
it is evident that men are never more dangerously under the des-
tructive power of satan than when they enjoy prosperity.

5. Prosperity is destructive to many, in that i$ c^fotds them
aStcantages to corrupt others^ and redprocaUy exposes them to
be corrupted by others. Persons in dignity, wealtt^ and power,
when depraved in their inclinations and actions, aie like public
fountains poisoned, that convey a spreading ruin abroad, f Their
evil example has a pernicious influence, and more oommandii^g
efficacy as a nile, than their laws they ordain as rulers. The
manners of princes are as current as their money, that being
stamped with their image and superscription, though the metal
be base, passes freely among the people. The reason of it is

* Ut remos ayere ponint« hattas tractare Hon posiiaL

'^ Hsc eoim conditio raperiorum est at qnicqaid facianC pnecipere Tideaii*
*tiir» & ])eraicio§i88lnitt est nal« rei maxiniu qnbq i autkor. Qminiil.

OF l^aOSFERITT, '227

evidait, for ivithoat the restraints of shame atid fear^ the sen-
sual passions are riotous and licentious.

Shame, is a displeasure at evils that are attended with dis-
honour and infamy, especially at sinful evils that are so shamefijl
in their own nature, that the most sordid things in comparison
are less ignominious. Now foul vices when practised by men of
conspicuous eminence, do not .seem with that turpitude and de-
fcMinity as is inherent in their nature. As a muddy vapour drawn
up by the sun, and enamelled with the rays of light, appears
amiable to the eye, not dreggy and foul as it is in itself* Innu^
merable miscarry by the vicious examples of persons in honour ;
for when sins are gilded over with creditableness, many think it
necessary to be unholy> that is, truly vile, that they may be
fashionably noble. And when those that are in power abuse it,
as a privilege for licentiousness in sin> inferiors are viciously bold,
expecting facility and indulgence in the pardoning those faults
of which their superiors are guilty : and those who do not fear
to be punished, do not fear to siu. Thus amongst the heathens,
^ lasci^ousness was lawless, because they ascribed their vicious
passions to their supposed deities, and did not fear their reven-
ging justice for what was practised by them. Besides, prosperity
exposes the rich and great to be more corrupted by others. Ser-
vile spirits will be cruelly obsequious to the humours and lusts
of those upon whom they depend, and the ready instruments of
accomplishing their irregular desires. It is their interest to
please them, from whom they receive favours and benefits. And
how few have so firm a virtue, as to break the twisted tempta-
tions of pleasure and profit ? The rich and great in the world,
are usually attended with a train of dependants, or vicious asso-i
ciates, whose compliance is very influential to harden a vicious
tdiaposition into a corrupt habit. These are underworkers to
satan the master-tempter, and feed the double element of infer-
nal fire, hist and rage, in the breasts of those with whom they
c<mverse. It is the peculiar misery of men in a high and flou-
rishing ocmdition, that they have many f flatterers, and few
friends. Few or none dare fiButhfiilly represent their sins and

* Ipia vUia reMgioM Maty atqne son modo ooo vitantar, ted colantnr.
Laet.

f Noo me potts mti amico tf adalatore. Bkocion Jniiputrk

F 2

228 TRB DANGEE

danger, lest the sight of their guilt in its true reflection, ahooM
offend them. As love is blind to others, so especially to one's
self; and mercenary wretches, by the most vile flattery, endea-
vour to make them believe of themselves, virhat is pleasing to
them to believe.. Such, to ingratiate, will commend the mere
shadoAvs of virtue, as substantial virtue ; and excuse real gross
vices, as but the shadows of vice. By deceitful arts they odour
and conceal the native ugliness of sin, under a thin appearance
and name of * virtue. The arrogant and revengeful, they call
generous ; the covetous, frugal ; the lascivious, gentle ; the pn>-
di^ral) ma(2;nificent ; the malicious, wary and cautions ; the bru-
tish and secure, courageous. The oonversation of such is infi-
nitely dan^rerous and corrupting: for under the disguise of
friendship they are the most deadly enemies. What greater
danp;er of being poisoned can there be, than when by ait the
taste of poison is taken away firom the poison, and there is no
suspicion of the traitor that gives it ? Thus it is further evident,
that prosperity is very dangerous to the souk of men.

6. The prosperify of simers tmMlhi renders ike means <^
grace ineffectual, that should reclaim and reform them, and con-*
sequently their destruction is remediless. The means of grace
are internal or external : internal, the motions of the Holy Spirit,
and the convictions and excitations of conscience : external, the
ministry of the word, and the counsels of faithful fnends ; all
tvhich are usually made frustrate and inefficacious by the vices
and lusts of the prosperous.

(1.) Prosperity makes sinners more incapable of receivmg the
heavenly impressions of the Spirit, and obstinate in resisting
his gracious working. ^* The flesh and the Spirit are contrary :"
Gal. 5. And accordingly as the carnal appetite has dominion
and overrules in men, such is their opposition to his restraints
from evil, or his motions to what is holy and good. ** The sen-
sual have not the Spirit." Jude. They wilfully refuse to give
admission to him, when by inward impulses he solicits them ;
and have a stubborn and active contrariety to his attributes and
gracious operations. He is styled ^^ the l^iritof power, and
love, and a sound mind.'' He communicates a sacred sovereign
virtue to the soul, whereby the irregular passions are reduced to

• Nallii titlii detttot pretioM nomlfla, Mh,

OF PROSPERITY. 2%

the obedience of the sanctified mind, and the reignfng po^er of
shi is dissolved. He is a free spirH, and restores the soul to true
and perfect liberty, by enlarging the will, and making it com-
mensurate with the divine will : and from hence it is the insepa-
rable character of a converted person, he is willing to do what
God will have him do, and to be what God will have him be.
But sensaal persons, by the pleasant infusions of servility from
the tempter, and carnal objects, have lost their power and * de*
sire of spiritual liberty, and resist the Holy Spirit, when he
•fers to break the bands of their lusts. The Spirit in converting
the soul, inspires it with heavenly love to God for the ever-satis-
fying beauty of his perfections ; and from love proceeds intellec-
tual delight in communion with him, in affectionate ascents to
him, and his gracious descents to the soul : but the sensual are
fastened in the mire of their sordid pleasures, and can take no
heavenly flight, and relish no divine comforts. The Spirit pro-
duces ^^ a sound mind,'' to judge sincerely of things as they are.
And from hence the corrupting vanities of the world lose their
attractive charms, and eternal things appear in their reality and
excellency, and are chosen and sought with persevering diligence.
But the sensual heart is a perpetual furnace, whose smoke dark-
ens the mind, that it cannot discover sublime and heavenly ex-
cellencies ; and whose impure heat fires the will, that it is earnest
in die pursuit of fleshly pleasures. Briefly, nothing does more
quench the Spirit in his illuminating, quickening, and attractive
operations, than sensuality : and nothing more heightens sensu-
ality, and increases the averseness of carnal men to the holy law
of God, and makes their conversion more difiicult than prosperity.
Indeed, the Spirit of God can by effectual grace convert the most
wiprepared habituate sinner, the most obstinate enemy of holi-
ness ; he can melt the most rocky stubborn heart, into a holy
softness and compliance with its duty; for creating power is of
iofidlible efficacy j and there are some objects and miracles of di-
vine grace, that are the everlasting monuments of its glorious
power in subduing the most fierce violence of rebellious sinners.
But the Spirit of God does not work as natural agents, that are
acthre to the extent of their power. The winds blow with all
their force, and the sun enlightens the air with all its lustre.

^ Nee it poue earere Tf lim.

280 TAB DANGER

The holy Spirit U an intelligent and voluntary agent, whose ]iower
in working is regulated by his will, and directed by his wisdom*
There are some things repugnant to the divine attributes, that
it is impossible God should do them : the apostle saith, <' that
God cannot lie,'' for it is contrary to his truth, one of his es<-
sential perfections. And it is as impossible that he should do
any thing unbecoming his wisdom. He threatened the sensual
world, ^' my Spirit shall not always strive with man, for he is
flesh ;" Gen. 6. that is, corrupt and indulgent to his fleslily ap-
petites, and always opposing and controlling the pure motions of
the Spirit. We read that our Saviour <^ could do no mighty
works in his own country, because of their unbelief :" Mark 6.
5. not as if their infidelity abated his divine power, but they were
unprepared to receive benefit by them, his miracles would have
been cast away upon such inconviucible persons. Who will sow
the barren sands, or water dead plants^ or give a rich cordial to
a furious patient that will spill it on the ground ? And it is an •
act of justice to deprive sinners of those inspirations which they
have so long resisted. Those who are tender and tractable, and
' unfeignedly resign up themselves to his conduct in the ways of
life, shall receive more powerful influences to perfect the blessed
work begun in them : ^^ he will give more gr&ee tp the humble;''
but those who are so far from valuing his graces and comforts,
that should be received with the highest reelect, that they un-
gratefiilly despise them, and rebel against his motions and coun-
sels, he righteously deserts. jSt. Stephen in bis charge against
the Jews, to complete this aggravation of their sins, r^roacbes
them ; ^^ ye stiffnecked, and uncircumcised in heart, and ears,
ye always resisted the Holy Ghost." A^s ?• The obstinate sin-
ner rebels against his authority, and contemns his mercy. The
tempter with his charms is presently entertained, as the devils
easily entered into the swine ; but the Holy Spirit with his gra-
cious offers is rejected. Wretched indignity ! rather to obey «
slave and an enemy, than the lawful spvereign.

If the saints grieve the Spirit of God, by a wilAil neglect of his
assisting grace, and fall into presumptuous sins, although from
the perfection of his nature he is not capable of passionate grief,
yet he infinitely dislikes their sins. And as grief when it is op-
pressing, causes the spirits to retire to the heart, and nature is
as it were shut up in its springs, and obstructed from communi-

OP PROSPBRITT. ^31

t^tfting Bgility and vivacity in the ordinary operations of the senses :
thus the Holy Spirit when grieved withdraws^ and there follow
a disconsolate eclipse and interruption of his reviving quickening
piesence. But the indulgent habituate sinners, provoke him
finally to leave them to their own lusts. It is true^ his deserting
them is usually gradu^ as in a consumptive person the stomach,
the colour, the strength, decline by degrees, till nature sinks ir<-
lecoverably under the disease ; so the motions of the Spirit in
those who have often repelled them^ are not so frequent and
vigorous as before ; his after-calls are weaker, wasting, and dying
every day, till his total withdrawing from them. How fearful
and hopeless is the state of-' such a sinner ? This spiritual judg-
ment always proceeds from inexorable severity, and ends in the
eternal ruin of sinners. For without the Spirit's supernatural
working, they can never be ^* renewed to repentance," never re-
conciled to God. They may for a time live in a voluptuous
course, or fdlow the business of the world ; and a little breath
may separate between them and hell, but they shall at last die in
their sins, in an unpardofiable state for ever. It is said of the
Jews, << they rebelled and vexed his Holy Spirit, therefore he
tamed tobe their enemy, and fought against them.''

(2.) The convictions and excitations of conscience are pre-
vented, or made ineffectual ^y the prosperity of sinners. • Con-
science is the applicative mind that respects practice ; it directs
in our dutyy both by inhibitions from what is evil, and by insti-
gations to what is good ; and by comparing our actions with
the rule, testifies our itinocence or guilt, and approves or con-
demns U9.

This intellectual ray was planted in us by the wise God in our
ereation, and extended to the divine law, the object and end of
it, to keep us to our duty. And fiince our revolt, it is being en-
lightened and sanctified the vital principle of conversion to God,
the povirerful means of rescuing the lapsed soul from its prostitu-
tion to the flesh, and recovering it to a temper of purity be-
coming its original excellence, and relation to the Father of spi-
rits. It is true, the bw of God is the primary rule of our duty,
and the Holy Spirit is the efficient of our renovation ; but the en-
'lightened conscience b the immediate rule, and the immediate
mover of us to return to our duty. And if conscience, which is
the eye of the soul, be covered with a film of ignorance, if it be

p 4 . '

232 TUB OANQSa>

bleared with the fiUse glitterings of the world,' if it totaUy neglaoto
Its office, or makes but a cold application of saving terrors th^
may control the licentious appetites, if it be disregarded, when it
suggests and excites to our duty, the sinner is hardened and aet*
tied in his lost state. Now prosperity foments the sensnal affec-
tions, that obscure the light of conscience, that corrupt its judg^
ment, that smother and suppress its <&iates, or despise and
slight them, that it is powerless, though constituted God's depu-
ty to order our lives.

Affected ignorance is the usual concomitant of sensual lusts :
for the enlightened omscience will convince, and condeQin men
for their pollutions, and force them here to feel the beginning of
sorrows, and thereby make them apprehensive what the issues
and consummation will be hereatter, and this will cast an aspersion
of bitterness upon their sweet sins, and lessen the foil pleasure of
them. From hence our Saviour tell^ us, *^ Every one that loves
to do evil, hates the light, neither cometh to the light, lest his
deeds should be reproved ;" John 3. 20. that is, by the instniet^
ed and awakened conscience. Men love darkness to cover their
nakedness and foul deformity. They mre averse from knowing
their duty, and will not search, lest they should discover such
terrible troths that cross their sensual humour. The apostle
foretels, ^^ That scoffers should come in the last days, who aie
wUIingly ignorant," 2 Pet. 3. 5. of the beginning and end of the
vrorld, as if there were no divine maker of all things, who has
power to destroy them, and consequently no judge to whom men
must be accountable for their disobedience to his laws: they as-
sent to the most evident absurdity, that all things were and shall
continue in the same tenor : and the cause of their willing igno-
rance is insinuated in the character that describes them, that
they '^ might walk after their own lusts,'' mote securely, freely,
and joyfolly*

Sensual lusts do not only hinder men's search, after knowledge,
but obscure the light of conscience, and corrupt its judgment.
There is such an intimate communion between the soul and the
body, that interchangeably they corrupt one another : the sins of
the flesh sink into the spirit, and corrupt the moral principles,
hottk whence the sensible conscience springs of good and evil.
And the sins of the spirit, infidelity, incogitancy, error, security,
break out in the deeds of the body, and make the flesh nlore oat-

OF PH08PSE1TY. 233

ngemis in its desires, St, Paul declares, that ^' unto the defiled
and unbelieving, nothing is pure ; but even their mind and con*
sdence is defiled/' Titus K 15, A purged heart is requisite
for a dear mind ; but where lust dwells, it taints and perverts die
practical judgment, from whence so many disorders follow in the
life. The natural conscience in many cases, in its simple judg^
ment of things, sinctf ely declares what is to be done, and what
to be avmded ; but when compounded and stained with a tiaoi-
ture of sensuality, it judges aocording to the desires* The rdbel*
lioua Israelites in the wilderness are described, <^ It is a people
4bat do err in their hearts :" Psal. 57* 10, the heart was the er-
roneous fountain of all their miscandi^ies, and forty years instruo-
tion could do them no good. Those who are given up to carnal
delights, and are in a cenfederacy wilii the gioss senses, even
thiSir directive and judging faoulty is canud in its apprehensioas.
A reprobate oiind, and vile aftctiens, are natuatty and judicially
the cause and effect of one another, E^en natural Cniths that
are pUn and bright, as the .essential distsnetion .between moral
good and evil, between virtue and viee, and the belief of a judg-
ment to come, that i» inseparably connected with it; jwt through
the perveiaeness and crookedness of men's hearts, aie strangely
dariiened. Men wish acoovdiBg to their carnal interest; and
what they widi, they woirid fiun believe; and as whca them was
oo '^ King in Israel, every one did what wa^ good in his own
eyes :" so if there were no after-redconing, men would, without
the chedL of oonscience, foUow the iralls of the iesh, therefore
they are atheists in desire, and if not scared by the pangs of a
^throbbing eonsoience, will be so in their thoogfata.

The heathens cancelled the law of nature, and transgmsstd all
^the niles of duty and deooram ; tJKy securdy iaibiged those lusts
that are a derogation and debasemeBft to the leaaondble creature,
and make men bdow men. The reason of this prodigious dege-
neracy was, their manners corrupted didr mindi. St, Paul
charges the Ephesians, not to <^ walk as the other Gentiles, in
the vanity of their minds, having the understanding darkened,
being aliaiated finom the life of God, through the ignorance that
is in them, because of the blindness of their heart ; who being
past fading, have given themsdves over to lasciviousness, to work
all undeanness with greediness/' Ephes. 4; 17, 18, 19. A
dead consdence, and a dissohite life, are insqpaiaUe, And how

234 TUB DANGBR

maoy that are surrounded with the celestial beams of the gospd^
are as impure and impenitent, as those in (be black night of Ra«
ganism ? They stand at the entrance of the bottomless pit, yet
do not smell the brimstone that enrages the fire there : the flames
of their lusts, have seared their consciences to a desperate degree
of hardness and insensibility. Of such the apostle speaks, '< But
these, as natural brate beasts, made to be taken and destroyad,
apeak evil of the things they understand not, and shall utterly
perish in their own oorraption ; and shall receive the reward of
imiighteousness, as they diat count it pleasure to riot in the day
time ; spots they are, and blemishes, sporting themselves with
their own deceivings, while they feast with you/' 2 Pet. 2. 12,
13. They violated all the prescriptions and restraints of natural
reascHi, they had lost all the ingenuous bashfiilness of the human
nature,' and pleased themselves in their taise licentious principles,
whereby they endeavoured to justify their enormous actions, and
set a superficial gloss upon their foul deformities. Now a sedu*
ced ^and seducing mind, make the conversion of a sinner most
difficult. WMbt the judgment condemns vrfiat the affections ap«*
prove, men are not so invincibly and irrecoverably lost ; die enh'gfa*
tened conscience is an earnest of their return to their duty. But
ndien the spirit is deceived, the flerii always prevails ; and men
are most dissdute, corrapt, and desperately wicked. Our Savi-
our says, ^* If the light diat is in us be c^kness, how great is
that chrkness?'' How disorderly and ruinous will the course
be ? '^ If the salt hath lost its savour, wherewith shall it be
salted ?'^ If the conscience, that should be as salt to preserve
the soul fi'om tainting pleasure^ be corrupted, wherewith can it
be restored?

(3.) Fleshly hsts smother and suppress die dictates and testi-
mony of the enUghtened conscience, that they are not influential
upon the life. The dictates of conscience are in a direct line,
instructing and advising men in their duty : the testimony is by
reflection upon their errors firom the divine rule, and condemning
them for their guilt.

1st. The dictates of the enlightened conscience are suppressed.
It is the observation 1 of * the philosopher, concerning aensual
persons, that they have reason in the fkculty and habit, but not

OF PROSPEaiTT. 235

in the lise and exercise. The practical understanding declares
our duty^ that it is absolutely necessary to obey God ; and men
assent to it in the general : but when this principle is to be ap»
plied to practice in particulars that are ungrateful to the corrupt
will, lust draws a veil over it^ that it may not appear to check
the sensual inclinations. Whilst the mind, seduced by the sen-
ses, is intent upon the pleasing object, it does not actually and
strongly consider the divine command ; and conscience is brought
under the control of the impetuous passions. The light of rea*
SOD, as well as of divine revelation, discovers, that the blessed
beginning, and the bi^ipy end of man, is to be like God, and to
enjoy his love ; but when there is a competition between his fa-
Toor, and the things <rf the world, the carnal heart suppresses the
dictates of the mind, and makes a blindfold choice of things pre-
eent and sensible, as if man were all earth, and there <tore no
^ark of heaven within him.

The heathens are chai^ by St. Paul,— ^^ That they with-
held the truth in unrighteousness.'' The notion of God as the
supreme Lawgiver, and to be obeyed according to his law impres-
eed upon conscience, was a natural truth, and should have reign-
ed in their hearts and lives ; but they would not suffer it to exert
its power in ordering their actions. There is a natural miracle
seen in Egypt every year; vrfien the river Nilus overflows the
plains : many living creatures are half formed, and part remains
alimy earthy without life or motion.

JUera pan vioU, rudiseftpars altera tdlug.

Stxdi monsters were the ungodly and unrighteous heathens ; half
men in their understandings, and half mud in their filthy afleo^
lions. And there are innumerable such monsters in the chris*
fiatt world*

2dly. The testimony of conscience is suppressed and neglected
by the prosperous sinner. If conseience be in some degree righ-
teous, and faithful in its office, '^ and reproves him, and sets his
sins in order before his eyes ;" he v^U not rq^ard its earnest
warnings. He is as unwilling to hear that sincere witness in his
bosom, as Ahab was the inflexible prophet Micaiah ; of whom he
^d, ^< I hate him, for he doth not prophesy good of me^ but

236 THB DAN6B1I

eviL" Prosperity aflbrds many diferaions, whereby the mnner
shifts oflf conversing with coDscienoe, and remains engaged in his
sinful state. ^^ I hearkened, and heard/' saith the prophet Je*
lemy, ^' but they spake not aright ; no man repented of his
wickecfaiessy saying, what have I done?'' What foul ignominious
acts, how defiling and debasing my soul, how ofienrive to. the
pure eyes of God> who is so glorious in majesty, and dreadful in
power? Such a sight of sin would make the conscience broil,
and chill the passions, and urge sinners to return to their duly.
But whilst they prosper, they are obstinate in rebellicm ? << Every
4me turned to his course, as the hofse rushes into the battle.'^
As the hone when inflasMd, by the noise and other accidents of
war, furiously tushes to his own destruction : thus sianeis when
they encounter alluring objects that divert the mind from serious
consid^ation, either they do not discern, or wiU not observe the
dangers before them, and with as little consideration, and as mudi
fierceness as the beasts venture upaa dieir own destruction.
Conversion is the product of the most serious and sad thought!,
from which a prosperous sinner is most averse.

The external means for converting sinners, are usually inefibo-
tual upon them whilst they enjoy prosperity.

First. The ^' Gospel is the power of God to salvation to them
that believe *" and the preaching of it is by divine institution the
4»dinary means of conversion. God could by the immediate il-
lumination of the mind, and infincnce upon the vrill and afiee-
tions, convert sinners from the errors of their ways ; but his wis*
dom and condescending goodness makes use of the ministry of
men to convey the word of truth and life to the world. This
way is very oongruous, both to the compounded nature of man,
by the senses to work upon the soul, and to the native freedom
of his will : for tliough the siqiematural agnit infrdlibly changes
the heart, yet the instrument can only direct and persuade men,
as those who are endowed with intelkctual and elective faculties;
and thus the efficacy of divine grace is insinuated, in a way sui^
able to the reasonable nature. The ministers are styled the light
of the world, to discover to men their undone condition by sin,
and to point out the way to their everlasting peace. Our blessed
Redeemer saves the lost remnmit of mankind by the sacred mi-
nistry ; and where there are no ^^ evangelical preachers sent,'^ or

Of -PROSPERITY. 23/

only a doleful sticcession of blind guides, what * Tertullian says
of Scythia, a country that by the extremity of the cold, is hard
and dry, and perpetually barren, but the residence of fierce cruel-
ty, is applicable to a nation, the hearts cf men are frozen to their
rins, thnre is no melting in the tears of true repentance, no holy
heat, only their brutish lusts are ardent and active. But where
the ambassadors of Chrkt are faithful, and ssealous to induce sin-
ners to break off their sins by repentance, and to be reconciled to
God, there are none more incapable of the sanctifying power of
the gospel, than mnners in prosperity.

(1.) Pride, the vice o{ prosperity, makes them fierce and stab-
bom against the hdy and strict rules of the word. *< We wilt
not hearken to thee, but will certainly do whatsoever goes out of
our own mouth." Isa. 44. 16, 17. If a faithful minister repre-
sents the inside of their foul souls, their uncomely passions are
raised against him : if he recommends the earnest study of holi-
ness, and godliness^ they entertain his counsels with derision and
disdain. Those to whom the dearest and most affectionate ho-
nour is due, being spiritual fathers and phyMcians, are despised
in their persmis and oflice, by fbols in their prosperity. They
condemn what they do not understand, and affect not to und^-
stand what c<mdemns them. Th^ hear sermons to censure, and
eensure that they may not be troiibied by them. What hope b
there of reducing haughty scomera to the obedience of the gos-
pel ? Even the miracles and ministry of our Saviour were without
success upon the. pharisees, <* who heard and derided him.'' If
such are convinced in their minds, and not disarmed of their
pride and seUUwUl, they refiise to yield '^thenaelves to the
IjosA" Meekness is a requisite cpaalificatioa lor reoeiving the
word with its saving virtuew '^We are directed to Uy aside
aU filtbiiiess, and supetfluity of ssRightiness ; : aad ^with meekness
toreoetve. the ingrafted word, that » aUe to save our souls.''
We ateprepared fi>r ^'divine grace,'' by a derioas sense ct our
want of it, and-eamest desire to obtain it.: ^^ He fiUs the huikgry
with good things and !the rich, he sends empty away." None are
so insensible of tUeir spirttaal waats^ and avene from the fanimble
aeknowledgniait'^of then^ as the prosporoas sinner; and none
more uriikely to obtaiaainritnal riches. .

* Oiislft torpeniy onmia rigeot, tola feritat csleff

fi38 tflfi DANGStt

(2.) Infidelity that is occasioned and confirmed by prosperity
in sin, renders the gospel ineffectual to the salvation of mem
<< The word preached did not profit the Jews, not being mixed
with faith in them that heard it/' Heb. 4. 2. A steadfast be-
lief of divine revelations, is the principle of obedience : withoot
it, motives of the highest strain are ineffectual. Eternal things
are not within the ptospect of sense, and though set forth with
the clearest evidence of reason, and enforced with the greatest
earnestness of affection, yet the sons of darkness sleep profound-
ly in their sins. If heaven with its joys and glory be revealed in
the most affecting manner, it has no more efficacy to move
them, than charming music to awaken one out of a lethargy :
only violent remedies, bleeding, scarifying, and burning, are pro-
per and powerful for his recovery. If they are warned, that the
everlasting king will shortly open the clouds, and come with
tmjlile majesty to the universal judgment, and require an ac^
count for his abused mercie»: their hearts are apt to reply, as the
priests did to Judas, " what is that to us ? see ye to it." The
terrors of the Lord no more affiH^t them than thunder does the
deaf, or lightning the blind. In short, though charged and ad-
jured by all th^ threatenings of the law and the neglected gospel,
though entreated by all the precious promises of mercy, they con-
tinue hardened in their voluptuous sins : they despise the eternal
rewards of holiness and wickedness, as incredible and imperti-
nent, and ministers as men of vain talk and imaginations. .For
the infidel aenses are not affected with things future, and sinners
whikt prosperous, are under their dominion.

(3.) Suppose in preaching the w<Mrd, a sharp ray of truth darts
throi]^ the deep and settled darkness of the heart, yet it is soon
damped, and without saving effect upon sinners in their prospe-
rity. They may be terrified but are not subdued by the ^< armour
of light ;" for they presently take sanctuary in the wotld to eaeape
the strokes of it. The carnal passions dare not appear before
aoeh objects as awaken the conscience; the senses stnmgly ap-
ply the mind to things that touch them ; the fancy is the spring
of distraction in the thoughts, and these reign in their full power
in prosperous sinners^ so that they do not by serious considera^
tion apply things of eternal consequence to themselves. The
heart of man with difficulty changes its end ; the outward actions
may be suspended or overruled for a time, but the krve that is

' OF PftOSTBRlTt. 239

natural and predominant in the heart to the present world, can^'
not be purified and raised to heaven, without the divine efficacy
of the word applied by most solemn and frequent thoughts. How
plain and convincing are the words of our Saviour ; <f^hat will
it profit a man, if he gain the whole world and lose his own
soul ?" But how few in hearing them, have found their souls
that were lost in the corrupting vanities of this world ? The
most seem not to know they have immortal souls, whilst they
live as if they had none. The reason is, they v^ll not consider
duly their invaluable worth, and the wofnl folly in neglecting
them. When the bird often straggles from the nest, the eggs
are chilled and unproiific, for want of its warming incubation.
IMvine truths are without life and vigour, when they only lie in
the memory, without serious and frequent reflections on them.
Many are enlightened, but not affected ; or aflected, but not
resolved; or resolved, but their resolutions are not prevaifm^
and permanent, because the word ' does ^^ not sink into their
minds," by deep consideration.

Secondly. The other external means of recovering a sinner
from die snares of death, is private admoniticm, dtfaer authori-
tative, or merely charitative, by showing him his sins, and the
fearful consequences that attend them. The neglect of this duty,
is a sign and effect of the gieatest hatred, as the jcommand of it
impUes, " thou shalt not hate thy brother in thy heart, and suf-
fer sin to lie upon him" The performance of it, vritb prudence
and meekness, with dear and earnest love, has a special advan-*
tage and efBcaqr, being directly applied to the person whose
soul is concerned. The reproofe of a preacher are levelled in
common against the sins of men, but not applied in particular
to every simier. It is the office <rf conscience, to bring home to
every man's bosom, what is proper to his- case ; and singularly
to observe in himself, what is spoken in the general. But in
private admonition, the superior or friend supplies the. duty oC.
conscience. And (in this* sense) '^ woe be to him that is alone !"
that wants a fruthful friend to supply the duty of conscience, . ei-
ther to preserve him from /ailing into sin, or to raise him when
down. Now a pnmpetcm. sinner is most unlikely to receive the
benefit designed by admonition. If the patient does not assist
tbe jcure, by receiving holy counsels with humility, respect, and
thankfulness, they prove ineffectual, and much more if they be

240 TUB BAMOBR

rejected with wenenen and contempt* When 8 superior, (like
a father that hokb a child over a pit, to make him fear where
there is dai^er) widi solemnity admonishes him of his gailt and
approaching judgments, he is apt to slight his person as cen-
sorious, and his admonition as impertinent. When a friend by
foithfu) reproof endeavours to save hh soul from sin and hell, he
entertcuns his reproof 'with scorn, or with conviction and indig-
nation. Thus the wise observer of men dedares the careless
wretched disposition of sinners in their prosperity, by their sor-
rowful reflections in adversity : ^* thou shak mourn at the last,
when thy flesh and thy body are consumed, and say, how have
I hated instruction, and my heart despised reproof? And have
not obeyed the vmce of my teachers, nor inclined mine ear to
them that instructed me?" Prov. 5. 11, 12, 13. Instruction
to prevent sin, reproof to correct sin, were disregarded with an
implicit hatred, or rejected vnth absolute and express hatred.

To conchide this part of the ailment; experience sadly
proves that sinners are never reclaimed from their stubborn folly
but by sharp afflictions. They will not believe the evil of sin,
till by a real and sensible conviction they take a measure of the
evil they have done, by the evil they sufler. Affliction tames
the stubborn heart, and makes it humble and rrienting. Even
Pharaoh that was a bold atheist in his prosperity, and stood up-
on hig^ terms with Moses, saying, <' who is the Lord, that i
diould d)ey him?*' Yet was an bumble suppliant in his distress:
<« and Phnnoh sent, and caUtd far Moses and Aaron, and said
unto them, I have sinned: the Lord is righteous, and I and- my
people are wi^ed. Entreat the Lord that there be no more
mighty thundeiings, and hail.'' Exod. 9. 27, 28. This is set
forth m a trae and lively comparisoo by the pro|rihet Jersmy :
^ as a wild aas used to the wilderaess, that smiA up the wind
at her pleasure : ^' in her occasion. Who can torn her away?"
ler. 2. 24. When fired with lost, she ranges about swiftly,
without a rider to guide, and curb to restrain her. '^ All they
that seek her, will not weary themselves ; but in her month they
shall find her :" it is in vain to pursue her then, but when she is
bagged and heavy, they will tame her. Thoa when sinner* are
prosperous, the call of God, and conseienoe, and of teaotam,
do not stop them in their voluptuous course^ but aflUctkn
fines and reduces them to obedience.

6f PVU^V^KflY. S4T

f. Prosperity renders men averse to suffering for the sake qf
Christ, when they are called to give testimony to his truth, and
aupport his cause, Self-denial, with respect to the present life^
and all the ornaments, comforts, and endearments of it, is abso-
lutely necessary by the law of Christianity, when the preserving
of it IB contrary to the glory ^ Chri^, and ineonsistent with our
duty to hhn. ^^ Then said Jesus to his disciples, if any roan
will dome after me, let him deny himself,' and take up his crossr
and follow me/' Mat. 6.' 24. The cross implies all kinds and
degrees of suffering, from the least afflicting evil, to death with
ignominy and torment. And how just is it, if we expect to be
glorified by his sufferings, that we should willingly suffer for his
glory. At the first preaching of the gospel, many were ^^ offend-*
ed at the cross of Christ: 1 Cor. 1. ^3. they esteemed it folly^
to expect eternal Hfe from one that was put to death, and that
he should bring them to the highest gk>ry, who suffered in the
lowest weakness. Our Saviour was concealed from their carnal
eyes, by the overshadowing train of his afflictions. And the
'^ cross of Christ," Gal. 5. 11 . that is to be voluntarily and
obediently taken up by his disciples*^ is a greater ofifence to the
world, than that to whieh he i^as nailed. It is a harder lesson^
that we must obtain^ glpi^y by our own sufferings, than that it
was purchased by our Saviour's. The mind more willingly as-^
sents to the reasoAs of his sufferings, tiian of ours r in the first,
it .only oioounters with fEtlse prejudices, and vain shadows that
darken that mighty mystery ; but in the second, it must over-
come the natural, love of this life, add the pleasures of it, which
are so predominant in men« The alKanee to the body, aiid the
allurements of the World,- are* the cduses of forsaking religion,
when the owning of it will cost lis dear. And those who enjoy
prosperity, are most easily terrified from their duty to Christ }
thfi aocouBt of which is open to reason, both from some general
coimderations, and from special, that respect sufferings for reli-
l^n^ The general considerations are two.

.(1.) The livihg in (rieasures and soft delicacy, eniervates the
nw M wn i li n e vigour of the spirit, and damps resohition, that it pre-
sently faints when assaulted with difficulties. The spirit of a
man^ enccmraged by just, and wise, asid generous reasons, will
stand finnly under heavy troubles: but idBa breaks the native
strength of mind', and like a secret sudden palsy, that slacken?

VOL. II. Q

242 TMK I>ANGXft

the nennes/and loosens the joiats, csuaes a trembfing and inca-'
paeity of bearing e^ls* The least glimpse of danger^ makes the
fearful to retire: like some, that apprehensive of the rising
winds, will not ventare any fiirther in a boat, than that one oar
may be on the shore, whilst the other strikes in the wat^. The
timorous, when afflktions attend the futhfiil profession of the
gospel, usually are treacheraus to' God, to their soulsj and to the
truth. To Ood (whose servants they are by the dearest titles)
by contradicting their duty, which is to suffer cheerfully for his
gospel and his glory, when called forth : and by revolting from
his service, they occasion such dishonourable unworthy conoep*
tions ai him, as if he were regardless of his suffering servants,
and would not gl<»riously reward those who are . faithful to the
death, the seal of their loyalty and perseverance : they are trea-
cherous to their souls, by preferring the interest of the perishing
flesh, before the happiness of the immortal part : they betray
the truth, by exposing it to a suspicion of fatsehood ; for as the
eonArming religion by suflerings, doth most effectually recom*
mend it to the belief and aflbctions of others; so the deni<d ctit,
or the withdrawing our testimony in times of danger, will incline
others to judge that it is-not the truth, or at least of no great
moment, that. the professors of it do not think worth their «uf«
fering. How many faint-hearted persons have thus betrayed the
Son of God again, and their consciences, and their religion ?
Their faith that sparkled in pro^ierous times, when troubles
come, is a quench^ coal, raked up in the cold pate ashes of dis*
trustful fears, without any divine light or heatr

(2.) Prosperity makes men unthoughtfiil and careless of evils
that may happen. '^ I said in my proqf>erity, I shall never be
moved." Carnal joy, (the afiectiott of prosperity) and folly are
nearly allied, and flatter men as if their ease and calm would
never be disturbed : and by supine n^igence, they are unpro-
vided for the encountering with evils. According to our circum-
spection in prosperity, such is our courage in adversity *, and by
how much the less affliction is expected, so much the more are
we perplexed when it seizes upon us. The last d^, that shall
strangely surprise the world in its deep security, is compared to
lightening for its suddeimess and terror. Our Saviour therefore
plainly has foretold, that the cross is the appendix of the gospel^
that it is the property of error to persecute^ and the lot of truth

ov p&osPB&rry. 243

to be p^rieaited : he comisels his disciples to imitate a wise
builder, that competes the expence before he begins the ikbric,
lest having laid the foundation, and not being aUe to finish it,
he be exposed to the just censiire of foHy« So christians are to
forecast the injuries and troubles they are likely to suffer for re-
ligion, lest when the temp^t threatens, they shamefully desert
it. And how heavy will their doom be? « The fearfol/' that
are not storm-proof, *' and the liars," that openly renounce ^hat
they believe, and profess what they do not believe, '' shall be with
bifidels, idolaters, and murderers, cast into the lake that buma
with fire and brimstone.** Rev.' 21. 8.

The special reasoM why prosperity makes men so disponed td
quit the truth in times of danger, are, because it weakens the
principles firom whence christian magnanimity springs; and those
fite unfAgned faithj and diomelove. As in natural things the
formative virtue determinates the matter to such a being, and
disposes to such operations in proportion to the principles from
which it resultsi: so in moral things, the soul is disposed and re-
gulated in its actings ^correspondently to its principles, and is
either carnal or spiritual. The universal principle of carnal per-
sons is to be happy here : their eyes are ever engaged upon, and
their desires ever thirsting after* sensual satisfaction : *^ who wiU
show us any good ?'' and by consequence their main care is, to
obtain and secure temporal things, the materials of their happi-
ness. The supernatural principle of a saint is to please God,
and enjoy his favour. Aa men believe they love, and as they love
they live.

Ist. Unfeigned fcdth of the rewards of the gospel, is necessary
to keep a christian steady in his course, through all the storms
and tides of this mutable worlds '^ It is a imthfal saying, if we
die with him, we shall also live with him. If we suffer vrith him,
we shall reign with him.'* 2 Tim 2. 11, 12. The apostle usually
prefaces with that strong assurance, '^ it is a faithfol saying,'*
when the truth is of eminent importance, and contrary to the
sentiments of carnal nature, ^' if we die with him, we shall also
live with him." Our Saviour dedicated martyrdom in his own
person : his death was a ransom for us to God, and a sealing tes-
timony of the gospel to men : " he witnessed before Pontius Pi-
late a good confession/* I Tim. 6. 13. The terror of the Roman
tribunal, nor the rage of the Jews, could not make him retract

a 2

244 TSS AANCBR

the divine Ovth which he had* so aften decUrM> that he wtt the
Son of God, come from heaven to tave the world : and when the
cro99 with its infamy and horror was in his view, he avowed his
heavenly kingdom^ And all those '' who suflfer with him," for
his truth, and in conformity to his pattern, with his meekness
and patience, his eharity and constancy, shall reign with him;
And what is more powerful far the consolation and establishment
of christians,, than that their sufferings for Christ shall end in
g\ofy. ** This is the ^ctory that overcometh the worid, even
our faith/' 1 John 5. This did miracles in the first ages of the
church, conquering all that was terrible to flesh and blood. The
heathens despised the hopes of christians as wretched illusions,
and with impious scorn upbraided them for their constancy under
persecutions^ * where is the God ^ that can raise the dead, and
not rescue the living?' Unbelief is blind, and^ cannot see beyond
this world tothe eternal state. But faith in the blessed Re-
deemer, opens a^ prospect into the worid to come, so full of glory,
that no person that has aa understanding and will to discourse
and choose, if he steadfastly believes it, but must despise all the
evils that the wit and strength of persecotors can inflict in com-
parison of it« '< I reckon," saith the iqiostle, '^ that the suffer-
ings of the present life," in all their kinds and degrees, *^ are not
to be oonpared with the glory that shall be revealed." Rom. 8.
18. Enlightened christians esteemed their sufferings for the
cause ol God, no argumeats of his weakness, but his wisdom, to
exercise and try their loyalty and cordial obedience before he re-
warded them ; and had reason to admire his providence, not to
suspect his power and love. They knew that the power of ty-
rants could only reach the body^ the vile, frail, and mortal part
of man ; but the preeious soul wm entirely exempted from their
rage ; and fsuth assured them of a glorious resurrection after
death. The body of a martyr shall be revived as a phoenix out
of its ashes ; when the body of a persecutor shall be <]ui.ckened,
as a serpent out of a dunghil, the one to be glorified, the other
tormented for ever. The belief of this made them extremely
valiant in the face of all their threatening cruel enemies. But
'•' the evil heart of unbelief, causes a departure from the living
God." Heb. 3. 12. He that suspects God's fidelity in his pre*

» Mia»FnU

VfP PROSPBRITV. 245

taises, win tuspend his own : nature will shriirtt at the 4ir8t sight
bf imminent dangers. An infidel, that *lives as if he w^ere all body,
and no immortal soul, judges the loss of the present Hfe, and the
comforts of it, as his utter undoing and total perishing. He has
bn appearance of reason to secure his present posse<)sions,' what-
ever becomes of religion ; for he expects no future good, that wlH
infinitely more than counteivail his present loss : and that pros-
perity inclines men to atheism and infidelity, has been proved
before.

2d!y. The iove qf God mspiresbeKevers wWi a heavenly forti-
tnde,' to endure the worst ^Is that may b€fal them for his sake.
^ Perfect love casts out fear;" T John 4. 18. keeps its supremacy
inviolate in the midst of the greatest dangers. Love is an active
invincible affection, " as strong as death/' that none <;an van-
quish. The love of Crod is a never-dying flame in the hearts df
the saints, because it depends upon the unchangeable love of God
to them. " We love him, because he first loved us." 1 John 4.
I'O. Lave esteems God as the greatest reward. A saint does
not so much love God for heaven, though a plaee of inconcei-
vable glory, as heaven for God, because fie there reveals his per-
fections to his people. This holy love, makes the christians
foithful and obsequious to Christ, and to prefer his honour in-
comparably before the present world. The martyrs of the di-
finest courage, were animated by this holy affection : they ^ loved
not their lives unto the death," but cheerfully offered them as a
sacrifice to his praise. Love kindled in them a sacred vehe-
men^^, in despising all the glittering temptations of the worM,
Love inspired them with a victorious patience, to blunt* the edge
of cruelty. They never repented the choice of his religion, but
rejoiced when his glory was set forth by their ignominy, and
when their love to Christ appeared in its radiancy and vigour
through their sufferings. Love is the fmnciple of constancy, by
which religion reigns on earth, and is crowned in heaven.

On the contrary, when ridies^ honours, and pleasures, are the
idols of men's lieads and hearts, the chief objects of their esteem
and affections, they will sacrifice their souls rather than lose the
world, their dear felicity. Therefore St. John earnestly deboits
christians, ** love not the world, neither the things that are in -
^he world. If any man love the world, the love of the Father is
pot in him :" they are utterly inooouslent } partly because the

346 THB |»ANCai»

heart cannot ba entirely set upon contrary objects^ and partif
because love to the one requires what is directly contrary to lore
to the other. From hence Su James vehemently upbraids cama|
professcffs^ *^ ye adulterers, and adnltresses, know ye not that the
friendship of the world is enmity with God ? whosoever therefore
will be a friend of the world, is tha enemy of God.'^ The world
is the powerful star, whose aspect he regards, and though with
the di^onour and displeasure of God, he will by irreligious com-
pliance secure his temporal interests. The pure refined truth of
the gospel, that has passed the fiery tnal, bewill corrupt and
embase by carnal temperaments: the precious truth so dearly
bought by the blood of the martyrs, he will vilely sell for tha
things of this wop*ld. Nay of a professor, he will by degrees turn
persecutor of those who steadfiustly own the truth. The love of
the world so strangely inchants and infects the mind, that a false
veligion which a man did abhor from, yet when recommended
by secular advantages, will appear tolerable, then eligible, then
uecessary ; and consequently tlie divine .tiytb must be suppressed
that contradicts it.

There are such frequent examples of this in every age, that to
iiwist upon many ps^rticular instaaces, were to tell gieat. numbers
of the d^ to pppire that men are mqrta|. . The young man that
so earnestly addressf d himsejf to Christ for his direction bow to
obtain etenial 4ife, ^ylleii oommanded to >^ give all his estate to
the poqr, and to foUow Christ:" he would not gain at so dear, a
rate '^ celestial treasures,, but wefit awiay . sorrowful''. Where-
upon our Saviour dedares with splemuity to liis disciples, ^' ye*
rily I say unto you, that a rich maa shall hardly enter into the
kingdom of heaven." We read of two tribes of the Israelites,
that chose their iobeiitapce on this sid(9 Jordan, ai^d wpaid. not
have a share in the land of iCanaan^: thus the earthy, minded
piefer.the present world, the object of their choice a<id.k>ve, be-
fore the heavenly Canaan. The ecclesiastical historian *• relates,
that in the time of persecution by Decius, the rich men jamong
the christians, were most easily and nodsf^rabiy foiled : the. love
.of the world was a daogeroifs earnest ip tbe^r, hearts, of their re-
volting back to Pagan idolatryj and the bondage of. satan. And
in the time of the Arian persecution, how many who by their

• £ueb. lib. «.

titka md'Oficm w«e ifiecially oUiged to ^^ be volmt for th^

truth, and to contend ofurnestly for the fiuth ;" yet did •coobiido>«

date their (irofeBQiqii lo their. asfuring amhition and tweedy ava«

rice ? The slandard of their reUgipn wae the f^tch aH the ^tsJ^e :

Ihey had a politic.faith, and appeared either orthodox <tf Arian,

ae the paUic fttvoar shined upm truth or heresy^ they sobbed <mr

Savkntf of the honour of hie disity (O astonishment I) rather than

part with, their beioTed dig^Mtie^ and ricbe& So powerful ace

human re$peeti in those who Mind earthly things. Xiroat foree

k requisite to pinek vft a tree that has its roote spread and deeply

fiaetened in the earth; and it cannot be so entirely eeparfOed, but

that part of tbe roots will be broken : thus when the affections

afe deeply set in the worlds and by pleasures and riches fastened

to ity bow hardly is it rent from it I every fibre of the hearil is

broken with sovnow* As Lot's wife^ when by an angel ibreed

out. of Sodoni, yet cast a Ei^ermg affectionate look after it, and

was tttrned into a. pillar of salt. The separation i» as^ bitter as

tbe poneaskm is sweet : and none are more unwillingiy divor ced

from the world, than those who enjoy the confiaence of earthly

hi^ineas. Now when secular interest outweighs du^, when

^pfwreai; danger indoces to deny the truth of Christ 9 bow torrid

Ue and uaaYoidafale will be the punishment of that disloyalty ?

Our SasiouKs threatraing is universal^ ^ whosoever shaH deny

BBS hefans »ie% him will I deny before my Father which is in

heafen." M^^ 10. 33. A most ri^teoos and dreadfiil letribu-

tion ; they denied him as theiv lioid, and he denies them as hie

eervanta. ^ They usurped the tkle of christians, the relation of

bis disciples, and in the last day he iHU publicly disown them.

When that sad sentence shall eome from their Judge, <^ depart

ye cursed, 1 know, ye not ;'' what coidusion, what anguish will

seiflie upon tibem ! They shall be banished from his gtoricniB king**

deUQ, excommunicated from his blessed society, and tormented

wMi the rebellious angels for even It is true, tins universal an

pwemptory threatening, milist be understood wilb an ^Eoeption

of those who after their fidiing away are restored by repentance.

Sometimes a christian that has dehbert^ly and entirely devoted

himself to Chivst, that has sincerely resolved rather to part witK

his life, than that for which life is worthy the enjoying; yet by

strong temptations has been &iat-heaited and denied the truth :

like one that disamnds in the height of afever, the will be made

34S TUB OAffCEXR

in his eoiftposed nind : but afterwardB cruch hsve resumed new
courage, and have^ by enduring the sharpest tufferiii^, eonfiraied
the truth, and ascanded to heaved in a fiery chariot.

Lastly. The jmrnperky qf $umar9 i$ the great temptation to
delay repentance itU their state is desperaite. Nothing filh heU
with so many lost eaahy as the fwtting off r epen tance till here-
after. How many diseases would he eared in time, if they
threatened present death ? But their malignity being of n slow
operation, they are despbed a» aat worth the Crottble of a cure,
till they are desperate. It is iu aphkual diseases, as it is in thooe
of the body : for sin that is a aiefaiess unto death, might be pre*
^rented by speedy repentance ; but many, not apprehending pre*
sent danger, neglect the preckws remedy tiil they are desperatdy
ruined. '^ To day if you will hear his voice, harden not your
heai«s." Heb. 3. 7. the command respecta the season as weH
as thisf duty. As our obtdience must be entire without reserves,
so it must bo pMsent without delay, even in our early age, and
e<Hitflraed in the mhole tenour of our life. The worm of con-
science sometimes nips security, and there is a strange unkm of
^ contrarieties in the breast of a sinner, that makes himinexcusa^
hie ami incurabie. He oomplaias of the bondage to his iuats^
yet takes pleasure in it : he is convinced it will he deatmctiTey
yetvokmtariijr contimies in that sweet capimfy. ' If ooucienee
be trooUaome, he pecifiea.it with an intention to reSatm here-
after^ andthinkB that a, future repentance vriU be sufficient to
furepere &>r a fiiture judgment. And none are so easily and- wit
lingly deceived tp their cvcrlastiflig ruin by this pretence, as those
who enjoy the present worid. Prospecity makea them forgetfid
of the grave, and human vidwkudes, and hardens them in deq)
security. It wasihe divine prayer of Moses, ^' so teach us to
number our days, as tp apply our hearts unto wisdom ;'' imply-
ing, that th« great cause of men's destiuctive CoUy, is firom not
reflecting upon tiie shortness aod unoertmnty of their lime here.
J)eatb is certain to the oM^ and life uncer^n to the young.
7ber« ve maoy back doovs to the grave, and men are fed sur*
prkio^y thither. The |;ime of then- residence here is fixed by
the Amf^ determiiietion, and isoneealed from their eyes. How
mauy in their yop^i ai^d prosperity have presumed upon a long
life, yet ^n|K;|^pectGdly ifave ^^ retq^ped to their eitftb ;" as a wail
covej^d wi(tb ivj^ tb^ ioils ou » |su4<lw with itsgreeu gmamei)tS|

o» Mosmtrrr. 249

hf its ifreight and iveakiiess. The hoiir of death, h the hour of
men's destiny for ever. There is no space of repentance in the
inteival between death and judgment; but the sont immediately
after its departure, receives a decisive irrevocable doom, that is
91 part eioeouted, and shall be publicly and entirely executed at the
last day. Yet men boldly venture to continue in dieir pleasant
sins, upou the forlorn hope of a season to repent hereafter. As--
tonishing enormous folly! as if they were assured of time, and
the divine grace. And thus it is fully proved how fatal and des-
tructive praqMritj is to the widced.

. IL The second thing to be considered, is the felly of prosper
rous sinnefa. Folly is the cause of their abusing prosperity, and
the effect ot their prosperity abused. The most proper notion of
(oily is, that the understanding mistakes in judging and com*
paring things } from wbenee the will slides into error, and makes
an unworthy choice : and according to the weight and conse-
quence of tUngs, the more remarkable is the degree of folly in
not diseermng their differences. Now vrtien men value and are
del^hted in temporal prosperity as their happiness, and heaven
with its glory and joys is neglected and vilified in the comparison^
it is folly above all wonder; faHy of so rare and singular a na*
tare, diat if the jiRlaeiitivie Ssculty were not eoivapted, it vmmt
they should: be guilty ot it. IWs will appear 4>]r
the esasli al and inseparaUe propertieB of mto^
fslicitgr; it is perfaotive and satisifying of man in bis sapremer
(seultiea.

• !• The perfsccioo of aMui doss principally consist in the ex-
cellencies of his qiiritaal and immortd part : * as in the various
kinds of ereatures^ there is something that is their proper exoeU
leocy, for which they were made, and accordiiigfy are valued i
OB stsaigth or beanty, swiftnan or 4»nrage< so^ the first and
ebief aod proper excellency of man, ss the rationd mim], that
^stiognisbes him Irom the hrutes^ Mid gives bhn a natural and
, ic^lar doovnion over then, it is Ae highest and divinest Ul^
caityof tbesQoi; ood from hence the deduelmiis dear, that

* In caoe lai^acitas prima est, gi ioveBtigare debet feras, cur^us fii conse*
^1| aadacia t^ mortfere ft ioTadere. Iil in quoq ; optimom e>i, co- nasci-
t^r, quo e^qtetvr. i« homlne opitmvm qaid Sft } ratio. Hoc aniinana an*
lMedit,deo«seqiuiBr. i&imc. £f ail. 76.

260

mc felieity ct|iMM» iti tiie perfections of Ai fldnd. If the excel-'
Iflneies of all other ereaturts were umted in man^ they ooiild de*
live no true worth to hkn^ heeanee they cannot adorn and perfect
what k his proper exeeUenee. Now, according to the ipality of die
ebject8, about which the mind is cenversant, it is- either tainted
and depreetatcdy or purified and exalted. To apply it to sensual
worldly things, how to ^^ increase riches, and madce provision for
te^esh, to fidfil its Usts," is mons truly viUl^ing, than if a
ponee shoiUd eoipiby his counsellors of state, and the judges of
his courts, in the offices of his kitchen, or to dig in the coal-pits.
The mind is corrupted and debased by applieation to inferior pe*
^faing things, as gold and silver are aUayed, and lose of thdr
purity and value, by a mxtura wi^ copper and tin. God alone
is the sovereign objeot of the mind, with respect to its dignity
sod capacity, its supericv and nohlest operations : and by con*
taoiplatitig bis ^orious attributes andexocUencics, who is best in
^i«Mi^ aiid< best to us ; the mmd is enlightened and enlarged,
lenewed and ruaed, made holy and heavenly, full of beauty, or-
der, and Iraoquilfity, and tranaforoied into ttie likeness of the di"
^rim perfestioBS.

2*. Ail the pmperity in the world caanot bring true satisfec-
tMLjtoliiift thatraajcfys, iti fer itia disprnportionate ao the spiri«
taU asid laamoital hiiture of the soul. Tins ism eleur by reason,
that it maf aaem as needless and impettiia»l»:^ insist on it, as
IQ use asgvakeiits;ta prove that goU and diatoandst are not proper
food for the body : but the self-deceivmg folly of the carnal heart,
sorenamcand tif the vam^ of ilis worUy {that like the pleasure
ef it fiiaita,. is eounteifcit and deadly) anaioes. it^ necessary to in-
eoioafte known tsitfia, tfatet men may timaiy. prevent the sad con^
^p^aeneesof ttieh.&Uy, and not beiaocessavias to their torment-
ing cenvicticm by leiqaerieBce. Itia true, carnal and material
things, pkasrfntljr affeet the oaftwantman ; yet such a vanity is
ih them, that thejf! are naithea a pure^nor a prevalent good, with
Mspeet to the natural and civil state of man here. Riches, and
honoun^ and sensual pleasures^ are not withMt a mixture of bit-^
temess, that corrupt the content that men expect in them ; they
are not efficacious to remove or allay the evil to which all are
exposed in this open state. A sharp disease makes all the jojfs
of the wqrid insipid and despicable. But suppose them in their
elevation, they cannot supply the wants and exigencies, nor satisfy

OF raosKBrnr. $$%

ihe desires of the soi^ They caniiot reitore m^ ti>^ the favoor
of God) and ble«sed commutiion with him ; nor retiew the image
of hift h^liiiiess in theip. They are but a vain name,, a naked
shfi^w of felicity^ and entirely depend upon the sitnpiicUy and
faaciee cf men. for thek valuation. The apostle ther^fcire telle
iis^ that, they ^^ that will be rich, fall into tempta^n, and a
aoare, and into many foolish lust^/' Those who resolve and la^
bour to get riches^ thinking to find felidty in thein> .ai« misled
\>y as .gross folly, as those whopresume by 'their costly propara*^
tions to turn brass or lead into gold. For if it be ioUy to desire
and attempt what is in^ossible, it is equaHy so iik those who
seek for joyfiil satisfaction in wealth, and in any other eecidar
things, as in the Alchymists, that waste their real estates £9^
imaginary tieaaures.

Besides ; the happiest wnditipn here, as it is like the moon^
^hat at the brightest is spotted and imperfect ; ao eclipees are no&
Je«8 strange to it t^an to th^t planet. The worU . is at the best
pf a traasienit use^ and the pleasant error of the carnal mind, will
be of short .cof tinuapce* Within a little while, Ihat which wae
declared with i^ich solemnity by the angel. in the Revelation;
'/ He Ufted up ibis hand to heaven, and ^wore byt him that lives
lor ^ver^ (h»t tgne^stuili he no more ;" will be .tme:of every wat'^
tal.peison* . Th^jrich niap that was sorveying. his ostAe with
palpal compkmea^ a|id e3it«i£9g bis hqpe» of volaptiimts/liffiqg
to. many yeaias, was. snrpitsed. with. the. fiital.senltece; '^Tiioo
fopl, this night fthidtthysotf .be reqpifnBd of thto: then whose
ehal) those th^ be..wh|^ thou bmt presided?: Lubi 12.. aOs
Now, pan ^hat be. our h^ppi^ness Aat is df siuch ati uocertain^tefi
mure, tbat;^very howrna«9f be snatehedftemns, or weifiromit?
If one should . with jg«eat>eHpil8ces. buSd a mansion*»haMae„ and
phmtgardi^ m.a pbee subject tp jvecpient earthipial^esy that
would .overturn, all auto cotifitww; wsauld. nothis folly be cmupi*
CQous? Yet how many pniotine ihemselves^whatilicy would de^
ipde ii^uoth^s? They set their heart upon the things of the
wo^ld, that are liable to a thousand changes, «nd must shortly be
parted with for fi^ti The stoes of honour, than axesDiaweUed
with airy titles pi greaitoess, and the flattering respects of others^
must shortly be divested of all ; and when laid in their tombs,
the trophies of vanity, will be.iiaensihie of the renown and ap-

2S2 'rBlS DAVGWK

plauses of the world. * Alexander the Great k long aince dead
to the pleasure of his immortal name. And deadi will make a
final separation between the rich and their treasures, and put an
end to all the delights of men. Now what felly is it to prefer a
felicity, that is deceitful in the enjoyment, and leaves the sod
empty when it most fiHs it, that is so vain and transitory, before
an eternal heaven ; a blessedness that surpasses oar hopes, that
secures our fears, that satisfies our immense desires ; a blessed-
ness that the human understanding in all the capacity of its
thoughts is not able to comprehend ; a blessedness becoming the
majesty and inagnificence of God that bestows it. What mad-
ness, to despise heaven, as if the eternity of the next world were
but a moment, apd to love this world, as if this momentary life
were an eternity. The full aggravation of this, dies the love of
the world with the deepest tincture of folly : as will appear by
considering, ^

(1.) It is a vohintary chosen fcrfly. Thus the divine wisdom
with passion reproaches wretched sinners, ^ How long ye simple
anes, will ye love simpBcity?" Prov. 1. 22. This heightens
their character to love so obstinately, what is so unlovely and un-
becoming the reasonable nature. The light of reason and reve-
lation discovers the vanity of the worid : it is not for want of evi-
denee, but fat want of using the light, Chat men do not discern
tlieir wretched mistrice* God complains in the prophet, << My
people doth not consider.'' Isa. 1 . The means of restoring men
to a sound tnind, is by due consideration. The soul retires from
the world, and makes « solemn inquiry; for what end am I cie-
ated? For what do I* consume my time? If my endeavouis
are all for the earth, what remains ibr heaven ? ^ What do I pre-
paie, wkat shall attend me, what ahali I meet in the next state ?
How long will it be before I must leave tins visible worid, and
after the irrevocable step into the next, immediately appear before
the enlightened tribunal of God, whose judgment is so strict,
that the << Righteous are scarcely saved,'* and so heavy, tksit the
stvongest sinners cannot endure? Can the world prevent my
doom to bell, or release me from it? Will the remembrance of
the enjoyments bere^ afford any refreshment in everlasting bum-**

• Msrto all piscerdcll* imtoortBl sao

0» PBOSPBlLlTT. 2&3

ingkf By audi sad and frequent soliloquies, the victous sensual
aflfection^ are eradicated, and the heart is transplanted from earth
to heityen. If men would wisely ponder things, if conscience,
the sincere and unsuspected judge did hold the balance, and put
into one scale the glory, the riches, and pleasures of this world ;
and into the other, the promises that belong to" godliness bere^
and hereafter, how despicably light will they be found ? It was
truly said^ that false scarlet appears with lustre, till compared
with, the rich and true; so the fictitious felicity of this world is
very specious, and ravishes the mind of men, till compared with
celestial felicity. Worldly honour is counterfeit, because it is no
certain aigument of inherent worth : vain-glory and real infamy^
often meet in the same person : yet it is admired, and ambitious-
ly sought, till compared with the <^ Honour of the saints/'
What is a reputation and honour with the worms and moles of
the earth, eompared with the himour that comes from the esteem
of Goc^ and angeb^ and other blessed spirits above, who incoidpa-
rably escceed all mortals in number, and infinitely in understands
ing ? What is a vanishing shadow of reputation, against an
eternal inestimable weight of glory ? What are the riches of this
world, goldy and silver, and jewels, for guning of which so many
lose their souls, but vile trash compared with the sacred treasures
of heaven, the graces .of the saints ? What are the empty de«
lights of the senses, compared with the '^ Peace of consdenoe,
and joy in the Holy Ghost," that can sweeten all our swrows
here, and the fulness of joy that springs from God's presence in *
heaven ? If men would make judicious comparisons, their affec-
tions would cool towards perishing vanities. But they will only
look upon what is pleasant and attractive in the world, without
regarding its miserable defects, without considering what is infi*
oitely better and most worthy of their ardent desires and vigor<^
ous endeavours. They are so pleased with their error, so enga^
ged in the sweet captivity of the wodd^ that they cannot extri*
cate themselves if they would^ because they will not if they
could.

(2.) It is a culpable and guilty folly. When children prefer
things of lustre before things of value^ their childish toys^ befiire
real treasures ; when they choose a little present enjoyment, be»
fore a future good that is mcomparably better, their fdfy is in*
nocent^ because reason cannot display its operations. In theiai

254 THJE BAKCBft

but when men, who are -capable to distinguhti between tie diingif
that '' are seen and temporal, and the things that are not seen
and eternal ;" when they sottishly prefer tensible thiilgs before
•piritual, notwithstanding the vast diflerence between them, both
in the quality and duration, their choice is so criminal, as de-
serves an everlasting hell. If Esau had been a child when he
sold his birthright for a mess of pottage, his folly had been excu-
sed ; for he was compelled by hunger ; and the glorioos dignity
of the birthright was disproportionate to his appetite and under-
standing : but in his mature age, when capable to understand his
•aterest, to part with so sacred and precious an advantage, for a
little sensual satisfaction, was so '^ profone an act,'' that he was
justly deprived of the divine blessing that was annexed to the
birthright. That beasts arc wholly led by their sensual appe-
tites, is natural and regular, their voraeity and cruelty, folly and
filthiness, envy and fiiry, are not vicious passions^ because sense
is the superior faculty in them. But when men are so brutish,
that the objects that please their eyes, and carnal senses, are the
only attractives of their affections, it is unnatural and monstrous;
because reason should have the supremacy in them. If a woman
remain in a single state, she has power over her actions, and may
fredy govern herself; but if married, is subordinate to her hus-
band : and disobedience to his authority and prudent counsels, is
culpable. The body considered as the seat of the senses, has
natural appetites, and might enjoy what is suitable to them ac-
cording to their capacity ; but united with an immortal spirit, that
is stamped with the living image of God, its desires must be li-
mited and directed by the mind, and the pleasing of sense in ac-
tions forbidden by the mind, is rebellion i^nst the ruling facul-
ty. If one be under a disease that wine inflames and increases^
and the physician forbids it as deadly, yet the patient will judge
mly by his palate whether wine be good for him ; were it not a
kind of brutishness worthy of the evil that attends it ? Such
ferverse folly are men guilty of in their sensual satisfoctions,
whereby the soul is unspeakably wronged, and God highly dis*
honoured, who has given to man a more excellent spirit, than to
the fovrts of the air, that he may judge of things, not as they ap-
pear, but as they are.

(3.) It is the most ignominious folly. Shame arises from the
•wise of a debased excellence : the understanding is the most ex-

OP pfiosmuinr. 255

eeUent faddty ia mm*, and nothing brings a greater dbreputa*
tion to him, than when he b deceived by the ignorance or in-
considerateQesa of his mind* And the delusion is most shameful
in matters of great moment. Now for a man to exchange his
soal, that is of angelical eminence, for transitory vanities; O foi-
iy! how enormous, how astonishing 1 ThoLord Jesus, who as
the Creator and Redeemer of souls, perfectly knew their worth,
puts the question, so as to imply the strongest denial, ^^ What is
a man profited, if he shall gain the whole world, and lose his
own soul ? or, what shall a man give in exchange for hb soul ?"
The vanity of the purchase, and the value of the loss, b such,
that no man, conscious of hb immortality in the next state, but
must acknowledge that he b an infinite loser, and prodigious
fool, that gains the world by the loss of his soul. It ii said of
the ancient * Germans, that in their commerce with the Ro»
mans, receiving silver for their amber> that has no virtue but to
draw straws to it^ they were amazed at the price. And certainly
the great tempter cannot but wonder at the foolish cxehaoga
that men make, in giving their immortal soub to him for pe»
rishing vanities ; and having tUs soomfiil advantage, will mudi
more upbraid them hereafter, than ever he allured them here.

The shame that attends tbb folly, is sometimes felt by simieis
in thb world ; when they are shaken out of their stupifying shun*
ber, and fully awaked to discover their evil choioe. Thus the
apostle speaks, <' What fruit had you of those things whereof
you are now ashamed, for the end of those things b death P''
When the memory of sin b revived, with a true judgment of it^
that which '< has emptiness in the bq;mning, and death in ths
issue, must hove shame in the middle.'' Jer. !?• 11. The pro*
phet telb us, <' He that getteth riches^ and not by right, shall
leave them in the midst of his days, and at hb end shall be a
fool." He was a fool all along in hb deceiving of others, thongk
reputed worldly wbe $ but in the issue, when that which he gain*
ed cannot be kept ; and the soul being lost, can never be reco«
vered; by the conviction of hb conscience, he is a fool, and r^
fleets upon his past folly with confusion. But at the last day^
the shame of foolish sinners shall be displayed before the eyes
of the whole world. It is foretold^ that '< some shall rise to

• PNUaMBlraateiMcipiant* Tteit.

256 THB l>AN<»ft

shame Hhd everlasting contempt." Dan. 12* 2. Obsearity k
the mask of shame, but to be exposed a spectacle of scorn before
a thT0i^;ed theatre; ia the aggravation and eminence of the
shame. How confounding will the shame of sinners be in the
universal confluence of angels and saints, and the presence of the
glorious God, the judge of all ? The sense of their guilt and fol-
ly will sting them for ever.

(4.) It is the most wofiil folly. Here such miacluevous e0ects
proceed from it as deserve the saddest lamentations. The un-
derstanding, the highest faculty, the beauty and excellency of
mip is blinded, the will is fettered by corrupt passions, and the
whole man miserably enslaved to satan. What a spectacle of
compassion was Samson in the slavery of the Philistines ? He
that had been general and judge of Israel, was deprived of his
sight, and divine strength : his wariike hands, that had been of
equal power with an army, and performed such glorious achieve-
ments, v«ere employed in turning a mill^ the work of a beast :
and his misery was pointed and made sharper by the insulCation
of his enemies. The true emblem of the d^enerate state of
men ; the soul that was created in the image of God, and had a
peaceful sovereignty over the sensual appetites, a superiority over
sensible things, is now enslaved and employed in the vile drud*
gery of sin, and become the derision of the devils. This is little
thought of, or lamented, but therefore the more wofiiL The loss
of the kingdom was not so dismal a judgment to Nebudiadnez-
zar, as the loss of his understanding. When his reason was ta-
ken away, and the heart of a beast was given him ; it was the
lowest and saddest degradation.

3vA hereafter the misery of foolish sinners ^11 be extreme.
The apostle tells us, that the love of the world causeth '' Men
to (all into temptation and a snare^ and into many foolish and
hurtfol lusts, which drown men in destruction and perdition."
1 Tim. 6. 9. The eiqiressions are fuU to exaggerate the horror
of their ruins, and to signify that it is absolute and irrecoverable.
The lusts of men are equally foolish and pernicious j they please
themselves in the enjoyments of the. world, and are secure, as if
bathing in the fountains of felicity, when ready to.be swallowed
up in the whirlpool of death. By sensual vanities they are
estranged from God, careless of their duty, and are finally sepa-
rated from his blessed presence* And as the enjoying of God^

OF FROSFBRITT. 257

without a possibility of losing biin^ is oar consmnmate happixiess;
so to lose him, withottt hopes of ever enjoying him^ is extreme
misery. The foolish sinner is not affected viith this now| whilst
he lives in pleasure, he is content to be without God in the
world ; but hereafter, when he shall be deprived of these slight
short-lived pleasures, and shall know the invaluable loss of his
hap[}iness^ sorrows will overwhelm him for even As it befel that
infidel in 2 Kings 8. he saw the plenty, but was not suffered to
taste of It ; so the damned shall see the glory of heaven shining
ill the saints, but shall not partake of it.

This misery will be amplified under the following h^ads.

III. We are to consider the justice, the certainty and the hea-
viness of the destruction^ that shall seize on foolish sinners that
abuse prosperity.

1« To illustrate the justice of God in their destruction, I shall
only insist on that reason that is so admirably amplified in this
chapter for their conviction ; that is, their destruction is the firuit
of their own choice. Provi 1. The divine wisdom allures and
invites them, by all the most tender and powerful persuasives, to
forsake their ruinous course, and ^' the spirit of grace should be
poured upon them,'' which is the earnest of glory; but they
would not be convinced and reformed ; they ^* loved simf^icity,"
the vain volatile pleasures of sin^ though attended with perdi*
tioii : '^ They hated knowledge/' godliness, though reeommend«>
ed by the assurance of a blessed eternal reward: therefi>re* their
destruction is resolved into their own choice. Indeed no man can
directly and Absolutely choose misery, or reject happiness, but
virtually and by real consequence the most do. A prodigal that
wastes hb estate, does not intentionally and deliberately choose
poverty, but thus he thinks, this expence is for my honour, this
for my pleasure, and proceeding to innumerable expences, he at
last beoomes poor, aiKi his poverty is voluntary, because it is the
issue of^ his voluntary exorbitant profuseness. The evil of si%
though it be destructive, and in that respect not eligible by man,
yet it is pleasing to^his corrupt nature : and the depraved will is
so allured by the present pleasure, that it anticipates the reflec-
tions of the mind, and chooses to gratify the propensions of na^
ture, with a brutish disregard of the terrible consequences of sin.
And the present disconvenience of serious piety to the carnal
heart, causes an averseness firom it^ notwithstancUng the heavenly

vol.* If. E

238 THB DANGER

felicity that is promised to it. Men prefer eamal sweets before
communion with God ; and though not ignorant of the issue,
continue in their sins. Deut. 32. 6. And it is the exactness of
justice, to deprive sinners of that blessedness which they obsti-
nately refused, and to bring on them the misery they perversely
choose. And when at the last day the Son of God shall charge
upon sinners their neglect of his compassionate and repeated
calls, that he often knocked at the door to get an entrance into
their hearts, but ail in vain, the world was there, and barred it
against him. The guilty graceless souls will be struck with a
defenceless silence, not able to nlake a request for pardon, but
with despairing tears must submit to their righteous condemna-
tion. The equity of God*s wr.ys, and the iniquity of men's will,
at the last be clear to every eye. Then all the blessings they re*
ceived will rise up in judgment against them, as proofs of their
wickedness, that makes them more guilty, and deservedly mise-
rable. Then conscience, that is now stupified by scnsnality, will
make furious reflections upon the folly of their choice, and be
more tormenting than the infernal fiends. When Croesus, the
rich king of Lydia, was bound to the stake, and the fire kindled
for his burning, he lamentably cried out, ^' Solon, Sdon, Solon ;"
and being asked the reason of it, declared, that in the height of
his prosperity, that wise Grecian had advised him to prepare for
a revolution from his glory and greatness into a miserable state,
and his neglect of that counsel was more tormenting than tbe
loss of his kingdom. • How piercing wiH the remembrance be to
lost souls of their despising the instructions, warnings, and gra-
cious methods of the divine wisdom, to have prevented their
ruin ? that fnercy was so often and so rebelliously resisted P This
will be the hell of hell.

2. The certainty of their destnictioh is next to be considered.
It is unchangeably established by the divine oidinaliioii, that the
pleasures of sin shall end- in the misery of obstinate sinners.
This is declared in the word of God, ^^ If ye live aceonling to
the fleshy ye shall die :** Rom. 11. and as it is fimnded in distri-
butive justice, so it shall be ex6cuted firom faisftnith* Our Savi-
our tells us, '^ Heaven and earth shall pass away, but one jot or
tittle of the law shall not be unfiilfilied.'' Mat. 5. ^AIl the threat-
^ehihgs of it, in their fearful Extent, shtdt be aecomplished npixk
impenitent sinners, the proper objects of vengeanee. God ** can-

of nospBRiTT. 259

not 6eay hitnseif '^ in ceasing to be holy and true^ ahd his powei'
seconds his word, to inflict the full efifects of it upon the guilty
and hmpenitent ; for a time they are spared, that they might re-
pent : for mercy is not only ov«r all the works of God, but para^
mount to all his attributes, it suspends his power from acts of
vengeance, it delays and mitigates his justice ; we may appeal
from justice to mercy in the court of heaven : but when God^s
mercy 1ms been affronted and exasperated, by the continual abuse
of his benefits, when it is renounced and forfeited by sinners, their
destruction is irreversible : for it is mercy alone atones his righ-
teous anger; and this being so fearfully provoked, there is no ad-
vocate in his bo^om to plead for them. Did he not expel from
heaven the rebellions angels, spirits of a higher order, and more
excellent endowments than men, and in their njimber perhi^
exceeding the whole progeny of man ? Now as the apostle, con-
sidering that the* Israelites, the chosen people of God, and dear
to him above all others ; yet when they became unfroitiul, were
broken off ftom the true "Olive tree,'* and the wild Gentiles
were grafted into it, leaves this caution in eternal memory, '* Be
not high-minded, but fear. ' For if he spared not the natural
branches, take heed test he sjmre not thee.*^ Rom. 11. 20, 21.
We may strongly infer, if God ** spared not the angels that sin-
ned, in their first act of disobedience, but cast ihem down to hell,
and delivered them into chaihs of darkness, to be reserved unto
judgfment,'' certainly he wiH not spare sinftd men that hate to be
reformed, and continue in the .voluptuous course of sin to the
last* iThe seciire and fooKsh sinners, that now make a mock of
sin, and have so Tar lost their innocence and ingenuity, that
shame and requett^or their *foul actions fis Cdunted a vicious in^
firmity, a degenerous hninour, they shall understand in what de-
gree sin ir hateful to the holy God. They who now sleep out
all the denvndatlsos of the law^ will find at last,/ '^ they have to
do'* with a terrible inexorable God : ^' Because I have called,
and ye refused, I have' stretched out my hand, and no man re-
garded ; but ye have set at nought all my counsel, and would
have none of my reproof: I aleo Will laugh at your calamity, and
mock when your fea^-comes : irfien your ifear 'eonies as desola-
tion, and your destruction comev as a whirlwind^ when distress
and anguish come upon you. Then shall they cieill upon me, but
I will not answer; they shall seek me early, hut shall not find

R 2

2G0 THB DANGER

me. For that they hated knowledge, and did not choose the fear
of the Lord/' Piw, 1. 24, 25, 26, 27, 28, 29. This dreadful
threatening is plointed against foolish sinners who abuse prosperi-
ty : when those who shmt their eyes against danger, shall be con-
strained to open them, and see die fearftil face of death attended
with judgment, and judgment with an eternal hell : when diseases
in the body, and anguish in the soul, shall assail them at once,
like t^o clouds that by collision break forth in thunder, and they
inoamiuHy cry for mercy, their prayers will be rejected with
scorn, and their ruin be remediless.

The carnal 'conceit, that God will graciously receive sinners
when the world haar left them ; that when by calamitous con-
straint they are at last brought to confess their wickedness, and
are only sorro^l for the evil consequences of it, the conceit that
they shall find mercy,- is atheism of as blasphemous a nature as
the denial of a God : for to ascribe such a mercy to God, as is
inconsistent with his wisdom, holiness, justice, and truth, is to
deprive him of his purest perfections, and in effect to usgod him.

In the rebellions of their lives, they expressed open enmity
against God ; and their devotion at their death, is secret flatteiy
in his account. For thus it is said by the psalmist of such sin-
ners ; *^ When he slew them, then they sought him : and they re-
turned and inquired early after God. Nevertheless, tbe^ did
flatter him with their mouth, and lied to him with their tongues.
For their heart was not right with him, and they were not stead-
fast in his covenant." Psal. 78. 34, 36, 37.

It is true, God is rich in mercy, and most willing to pardon
returning sinners, when their contrition is sincere ; when they are
truly sorrowful, that sin has made them unholy as well as un-
happy, that they have abused the mercies of God, our gracious
Creator and preserver, compassionate Redeemer, and blessed
comforter, as well as provoked his anger : and when the resolu-
tions of amendment are so deeply rooted, as would prove effec-
tual if they should be tried by lengthening of their time in this
worid. But those who defer their repenting whilst God defers
punbhing, and like the unjust steward, never think of making
provision for their souls, till they are cited to give an account of
their unrighte^s and ungra^efbl abuse of his blessings : those
who renounc:: their sins when Unable to commit them, and re-
Mve to live well when they can live no longer, have great reason

or t»MsPEiinT. Ml.

to Guspect their own hearto, and to be fearful of their future state.
If a minister be called to assist such in their dying hours, there
is infinite reason he should be cautious of assuring them of par-
don and salvation, lest natural sorrow be mistaken for godly sor-
row^ and the repentance dedared by them, would be retracted
upon new temptations : it is safe to imitate a * discreet physici-
an^ that is unwilling to declare what he fears will be the issue of
the disease, but modestly insinuates the danger to those that are
about the sick person : the good God can do all things^ he can
revive the almost spent and expiring, O pray for him. It is ad-
▼ice given by a skilful herbalist, that particular care is necessary
in planting the seed of the Carduus, for if they are not set up-
right, they d^:enerate and produce a wild herb. The gospel is
eoinpared to seed, and if the conditional promises of pardon and
salvation are not received in the heart aright, if the comfort of
them be not applied according to the qualifications that are re-
quisite to give us an interest in them, they produce a vain pre-
sumptidn, a fake hope, a delusive peace, instead of an unfe^ed
faith, a purifying hope, a soUd peace. God declares it with the
moet sacred selemoily, << As J live, saith the Lord God, I have
»o pfeasme ia the death <tf tfie wicked;*' Ezek. 33. 11. if the
carnal heart (like the devil who abused scripture, by leaving out
part of it) shall aot consider what folbws, ^' but that the wicked
turn firom his way bnd live," but shall harden and fortify itself in
sin^ with hopecr of impunity, God will rejoice in their just de-
struction. He tdk us that a coaverted sinner shall be forgiven;
but that conversion must be unifi^rm and lasting; ^^ If the wick-
ed turn from all his sins that he hath committed, and keep all
my statutes, and do that which is lawful and right, he shall surely
live and not die.'' Eaeelu 18. 21. He has promised to ^^be
found of those that seek him :" but we are commanded ^< to
seek the Lord whilst he may be found ;'' implying, it is not in
our power when we please to find him with his pardoning mer-
cy and assisting grace. To apply the word of God against the
mind of God^ is injurious to his honour^ and pernicious to delu-
ded souls.

• Stai anceps itiedicus, doo videt bonam quod promit(at| timet mat am
prdDUDciare oe terreat : modestam tamen isuun cOBcipit seoteotianii deus bo«
mi9 omDia potest, orate pro ilio. Aug.

R 3

M2 THB DAKGBR

3. The heaviness of destruction will be acooiding to ti|e aj^ira.*
vation of their sin, who abuse prosperity.

(1.) It is a ain most ^ntraiy to the acknowledged duty of
man, and unbecoming the reaaocable nature; It is an univenal
concession, that springs from the purest light oi reason, that we
'^ should return good for good :'' Mat. 5) 46. the heathens agreed
in it. To be ddfective in obaerrance, and thankful respects to a
benefactor is unnatural, but to requite evil for good, is so direct
a violation of the ingenuous prindples of humanity, ttuit one is
prodigiously wicked in doing it ; he ceases to be a mtm, and be-*
comes a devil. Now this black guilt cleaves to those who abuse
prosperity. The blessings of God are strong and sweet obliga-
tions to love him, yet ^ their perverse hearts are thereby alienated
from him : his mercies engage and enable them to serve and glo«
rify him, but are used to gratify their lusts, and to make them
more capable and presumptuous to oflfend him. Prosperity makes
them luxurious and secui^ ^ riches make them sin at a hi^ier rate ;
the patient providence of God, that waits for their repentance (such
is their desperate comtpti<Mi) fortifies them in their rebellion against
him. This was the reason of that stinging reproach of Moses to
Israel, << Do ye thus requite the Lord, O foolish people and un«
wise ?*' Deut. 32.

(2.) The abuse of prosperity is most injurious and provoking
to God. To fiin agunst his law, is an high affront to his majes-
ty ; but to sin against his love and benefits is more contumelious
to him. The apostle calls it, a '^despising of God^s goodness i"
Rom. 2. what is more contumelious, than to employ his benefits
feyr the pleasing our ^< dishonourable vik affections?'' As the
gift of a friend is slighted that is put to a base use ; or as one
that will not be reconciled by ihe presents of a friend, despises
his gifts : thus when the favours of God do not melt the heart
into kindly resentments; and endear him to us, they are deqiised.

If a favourite, that were raised by a prince to4he h^est Iuh
nour and trust, should betray h|s magazines, both arms and
treasures to his enemy, oouM there be a fouler wickedness ? and
of this heinous nature is their wickedness, who abuse the mercies
of God in the service of sin, and implicitly betray them into the
devil's hands, who maliciously wars against God. What a con*
Amuelious indignity heightened with the basest ingratitude waa

OF PR08PJUUTT. .263

Jeroboam guilty of> who changed the g^ory of the incorruptible
God, into an image like a corruptible beast, * God advanced
him to the throne^ and he depressed the Deity to the rank of
stupid calves. What a hateful obuiae of his bounty was it, that
the Israelites tUhied the jewels of gold wherewith he enriched
them by the Egyptians^ into a detestable idol : of such wicked-
ness are men deeply guilty^ when the predous blessings that
God bestows upon them^ are made the idols of their heads and
hearts, and rob him of the hooour and love that is incommuni-
cably due to him.

. What can more provoke thc| jealous God? Mercy is his
dearest glory, in whieh he peculiarly delights ; it is the attribute
of which he is most tender, and th^ abuse of it is to stab him to
the heart.

Fr6m henoe we may justly infer> the punishment of such sin-
nets will be most heavy, in exatt proportion to their most odious
ingratitude. Damnation is the recompence of every impenitent
dinner, and is tlmmost fearful effect of God's wrath. Temporal
judgments are ^' but the smdke of his anger,'" Deut. 29. the
naming coals are in hell. But there, are degrees of torment in
liell, according to the number and quality of men's sins. ^^ Those
who despise the goodness of God,, treasure up wrath against the
day of wrath." As they continually abuse his bounty and pa«>
tience, thqr inetease his vengeance, which will be as terrible as
his patience was admirable. The judgment of Babylon was a
fitriet proportion to her iuxusy : " how much she hath glorified
herself, and lived deliciously, so much torment and sorrow give
her." Rev. 18. 7* Justice will exact all the arrears of abused
mercies* The lovers of this w<»Ul ihall pass from ** their good
things/' to theflame* that Uye by the breath of God's revenging
wrath. Dolc£il exchange 1 an hour's feeUng of that fire is ituae
tormenting, than an age's enjoyment of this world in all its
abundanee is pleasmg* But tjhwg^ tho word of God has dis-
.eovered the swift and thick^eoming sorrows that shall seize upon

the wicked, yet so foolisb and obstinate are. sinners in prosperity,
,th^y will.not be persuaded to fly from the wrath to come ! The

light of .reason^ and iUuminatioo of faith, is too weak to make

♦ DcMiUani ad loViaiB cvexit, & itte Dcnm ad bovci demisit, Pcf.

E 4

264 TtlB OAI9GSIL

them sensibte of thdr danger : they wtU not be oonvifloed, tiSi
•hut up in the darkness of helU

It novr follows, that by apillication we shoidd make this great
doctrine more useful to ourselves.

In the general, it is of excellent use to rectify our judgments
about the things and men of the world. The most are miserably
deluded, and live in a blindness so gross and misleading, that
they are secure when near steep ruin. Asdepius being blind,
mournfully complained, that he was fain to be led by a child :
but carnal men are voluntarily guided by sense and fancy, the
false lights that rule in children, and Mindly follow, without con-
sidering who is their leader, and whither they are led. Or like
one in a slumber, is strongly affeeted with slight things : a seene
of fancy in a dream transports him as a glorious reality : a prick
of a pin makes him start as fisarfuHy as if a viper bit him e thus
carnal men are as deeply affected with temporal good and evil
things, as if they were eternal, wherein their blessedness or mi*
eery conrists. And there is nothing of greats use and defence
to the soul, than to make a true judgment of things that greally
and nearly concern us. From thence proceeds a wise choice, a
well ordered conversation, and upoa it our blessed end depends.
For as the rudder is to a ship, the will is to man ; if it be duly
turned, it conducts him safely to fielieity.

The particular just inferences from the doctrine are,

1. Temporal prosperity is not a certain sign of God's special
favour. There are some benefits dispersed by a general provi-
dence to all, like the common benefits of a prince to all widiin
his dominions : some are like special gifts to his favourites: of
the first kind are riches and honours, and whatever is the sup-
port or comfort of the present life : of the second are spiritual
and heavenly blessings, the graces and comforts of the Holy
Spirit of God, the infallible seal of his love to us. The psahnist
prays, " remember me, O Lord, with the favour thou bearest
unto thy people : O visit me with thy salvation :" Psal. 106. 4.
there is a favour common to all men as his creatures, and the
Ihiits of it are promiscuous to the evil and the good : but the
favour from whence proceed grace and glory, b the privilege of
his chosen.

2. IThe temporal prosperity of the wicked is consistent with
Ood's hatred. When men turn his blessing into the fuel of

of MofittftltY. 265

thrir ta8t»9 ttnd his patience into an advantage of shming more
aecurely, how flourishing soever they are in the world, he looks
on them with an avenging eye* *^ He hates all the workers of
iniquity." His seeming connivance is no argmnent that he is
not highly provoked by their sins^ or that they may obtain an
easy pardon. Yet this is the inward principle of the gross and
outward sins in the Hvies of men, though unobserved by them.
As the vital heat is not felt in the heart, that is the cause of all
the beat that is felt in the outward parts of the body. ^ These
things hast thou done,'' saith God to the rebellious sinner, <^ and
I kept silence," that is, suspended the terrible effects of justice,
'^^ thou thoughtest I was altogether such a one as thyself." Psal.
50. Astonishing Uindness ! not to discern the apparent antipa-
thy of such connexions. As if God's forbearance of the guilty
were forgiveness : and rebellion against his commands, and the
kve of sm which is enmity to him, were consistent with the
fruition of his favour. But we have the* most clear and convin"*
ving assurance, God cannot be pleased with men, without their
being made like him in righteousness and true holiness. He sees
and hates sin, and abhors the rinners though for a time they are
spared. Justice and patience are his attributes : <' he is sknr to
anger, 'and great in power, and will not acquit the guilty/'
Nahum. 1.3. ^' He endures with much long^suflering the ves-
sels of wrath, till they are fitted for destruction." Rom. 9. 22.
The presumptuous sinner that is encouraged and hardened, as
if ain were not so hatefol to God, because he enjoys the wotid
in abundance, and expects an easy remission at last, fearfolly
deceives his soul : ^^ he sows the wind, and shall reap the whirl-
^nd."

3. The prosperity of the wicked is so fiir from being a sign of
-God's love, that it often proceeds from his deepest displeasure.
It is a cufse candUed over with a little vaoidiing sweetnes, but
deadly in the operation. It makes them careless of God and
their soub, of heaven and eternity^ and they become incorrigible
in their perverse wills and wicked wi^, and irrecoverable in their
-lost state. Prosperity induces security, that presages and acce<>
lerates their ruin* It is exp re s se d as the most feaHul and sorest
judgment by the prophet^ ^* the Lord hath poured out upon you
the spirit of deep sleep/' Isa. 29. 10. an insensibleness of the
worst evils^ their sias^ and the infinite danger that attends them.

ru» OANCMEca

This jw^ment is utualty iniicted from tbe rigbteoiis God by die
prosperity of the wicked^ and extremely provokes him, it being
a sin of tbe greatest guilt, as well as a pwushment of fonaer
bigh proTocaticQS. It is a distingqisbing judgment inflicted upon
his oiemiesy from which his chiMren are exempted* Other
Judgments that cause grief and trouble to sinueis, often incline
his compassions to them ; but this ju^;ment inflames his wmth.
In shorty the prosperity of the wid^ here, is a &tal sign they
mn resChred Cor the severity of justice, fior their abuse of tbe riches
of his mercy : and of all judgments that is the most terriUe, that
insensibly destroys, and certainly brings damnation.

4. From henoe we are instiiioted to look iipon prosperous sin-
ners wi A pity, not with emry and indignation. They please
themsefanes, and triumph in their conceited happiness, as the
psahniBt expresseth it, ^' whilst be lived, he blessed his aaol"
But how contrary is the opinion of vain men to the judgment of
Cifarist ; he pronounces (and upon lus sentence depends eternity)
^^ woe unto you that are rich/' for ye have received your conso-
lation! ''.woe unto you that are foil/' forye shall hunger: '' woe
unto you that langh now, for ye shall mourn and weep*'" And
we are told by die inspired prophet, '' man that is i^ honour,
and understands not,'' (that does not consider the vanity and
frail tenure of his present flourishiim; state ; nor his dnty and in-
terest to employ bk ridies, power, and greatness, for securing
his evertasting fclidty) is like '' the beaoto that perkh," Psal« 49.
stupid and insensible of qppvoachiag ruin $ as the beast that was
to be sacrificed, did not perceive that the gikUog its horns, and
adorning it with garlands, was a sign it was destined to death.
They now live in ease and pleasures; but they must shortly re-
move from their rich possessions, and s|dendid palaces, to the
dark regions of woe, and death wUl be an enhance into endless
Mnrows. ^' The'foug^ter of fools is like the crackling of thorns
under the pot," Eodes. 7* n short blase 4oon damped.and ex-

It.is a dreadful imprecation of tbe holy psalmist; '' let then
way be dark and slippery ; and let the angel of the Lprd perse-
cute them.*' Psal 35. 6. * To fly in the dark, and in . atippffqr

u
« QorfeaiU via teoebrn, & lubriciun. Tesebru loljiia quit oon horresi?
Lubricum lolom qois oon caveat ? In tenebrii Ik labrico qua is } tJbi pedem
figis ? Saot istae magnae poeoac homlnami jivgy *

OF* rBosras&mr. 267

places, and so to fall into the mire and pits, is a fit emblem of
their condition, who are prosperous and wicked. They are hood*
winked by prosperity, in a vcduntary darkness, and see not the
precipices Uiat surround them : and how dippery is their way by
so numerous and insinuating 'temptaticms; how easily, how fi««
quent]y and dangerously do they fall, and both defile and wound
themselves ? Briefly, they are truly miserable here, even whilst
they most pleasantly and contentedly enjoy the world, they are
accumulating the treasures of wrath, and preparing new torments
for their souls : they stand upon brittle ice, and hell is beneath
ready to swallow them up in its deepest gulf. As it is said by th^
apostle, ooncerning the saints darkened by sorrows here, -that
their ^' gk>rious life is bid in God,-' Col. 8. and shall iHustriously
appear with Christ at his second coming: so the terrible death
of th^ wicked, whilst they flourish here, is hid fiKvm the eyes of
sense, but shall be revealed in the day of wrath. And to a wise
observer, to & serious believer, the prosperous sinner is the* most
unhappy and compassionate object in the world ; for he perishes
by sudi a flattering kind of deaths that he is neither apprehensive,
nor affected with his danger.

And when an iUumanate chrieftian arees the marks of dsimnation
in sinners^ whom pfosperity deceives and hardens, he cannot but
be tenderly moved, and is obliged most earnestly to pray to the
merciful ^^ Father of spirits," whose grace is omnipotent, that he
WjQuId recover their lapsed soak, bleeding to eternal death. If
there be any heavnil^ charity in our breasts^ it will meit our
hearts, and dissolve us in tears to prevent, or at least to solem-
nize and lament their heavy destiny.

5* From hence we are instructed to judge truly and wisely of
Afflieiions: they are the necessary and merdfid di^nsations of
hea^on^ to reeovor smnera corrupted by prosperity, and to retinm
them to God. Sense, though its principal end is to preserve the
body, .is not ahvays a fit judge of things beneficial to it ; liie ap-
petites and aTcrsioiis ave sometimes pemieidus: ope in « dropsy
drinks to quench his thifst,^ aiid.miiMases his distemper. A bit*
ter potion ia rejected by a sick child, not considering that a
medicine, not sweetmeats, can cure his disease. The pleasure of
the taste, is no certiun indication of what is wholesome for
health } much more incapable is sense to judge of what is useful
for the soul. Reason is entirely renounced, and fallacious sense

268 THB HAtlGJkR

is in the throne^ when prosperity vnth its gaudy allurements h
esteemed as our happiness, and adreraity is abhorred as the
worst misery. The wise man instructed by dear experience, tells
us, ^^ it is better to go to the house of mournings than to go to
the house of feasting : for that is the end of all men, and the
living will lay it to heart. Sorrow is better than laughter : for
by the sadness of the countenance, the heart is made better.
The heart of the wise is in the house of mourning, but the heart
of fools IS in the house of mirth." Ecdes. 7. 2, 3, 4. Prosperity
irritates and fortifies the sensual vile affections, the pleasing of
which is fetal to the * soul. As it is observed by the natural
historian, that the sparkling colour and dehcious relish of wine,
tempts men to drinkii^i; without thirst, and from intemperance,
innumerable diseases flow.

Prosperity diverts the mmd from considering the things that
belong to our eternal peace, and the will from consenting to
them. The thoughts are so scattered abroad, that few are left
pi home, duly to ponder the miserable effects of sin. Now in
this the rules of natural and spiritual medicine agree, that one
extreme is to be cured by another. The devil cruelly destrojs
the souls of men by the pleasures (tf sin ; f and God, the wise
and compassionate phyncian, recovers them by Utter sorrows,
the most congruous and powerful means for that blessed effect.

Affliction makes us retire within our hearts, and shuts out the
noisy throng of workUy dis^acting objects ; and then truth and
oonsdenee, that were under unrighteous restraints, will break
the fetters, and speak loudly and terribly to the sinner. Afflic-
tion fixes the mind upon those objects, that duly considered, are
able to terrify the most determined and resolved sinner. There
is no man so prodigiously bad, so perfeeCly a bmle, but has at
times some twinges of conscience, some workings in his spirit,
some desires of salvation. Even Balaam, iPidio in the judgment
of the angel was more stupid than the ass he rode on, yet had
some springings in his heart towards heaven ; '' O that I might
die the death of the righteous, and my last end may be like his :"

* Vino debimui quod etiam noD titieDtet bibioma. PSn.

+ Nemo veDeoom temperat felle& elleborOjsed conditii pulmeDtii id oali
tijich, Ita diabolm letale quod cooflcit^ rebtts {ratissinilfl & acce^tisiinU
Imbttit. Tert.

OP viio8P£ftiTr« 260

but these are fleeting and variabley and so Mreak in comparaoii
of Che opposite desires of the flesh, while picsperity continues,
that they prove abortive. Now aflUction deadens the flaniing edge
of the afiiection to vanity. When the sinner feels the truth of the
divine threatening, then he is efiectually convinced of the evil of
sin, and understands, by the banning of sorrows here, what
the issues will be hereafter, and retracts his fodish choice.. In
the time of a£9iction, '' our sins find us Mmt ;" and it is most
likely we shall then find our sins out, and with repenting tears
acknowledge tbem, and with hatred renounce them.

Now the connderation of the designed benefit by aflictions,
flhoilld recondk them to our wills, and persuade us, with patience
and thanUulneM, to accept of them as the testimonies of God's
peculiar favour. Our Saviour declares, <^ as many as I love, I
rebuke and chasten ; be zealous and repent." Rev, 3. God is
often most angry, when he makes no sensible discovery that he
is so : thus he threatens the rebellious Jews, ^' I will make my
fiiry towards thee to rest, and my jealousy shall depart firom thee,
and I will be quiet, and will be no. mpre. angry :" Exek, 16. 42.
implying a final divorce, a leaving them to their impure idohi*
tries, without more correction* If there be such a hardness of
heart as the fire cannot mdt, such & rust that the fire cannot
purify, God wHi not waste his judgments on such desperate sm-
ners. He withdraws his chastinag hand, as hopeless of their
amendment, and that desertion is a fatal signature of reproba-
ti^. And on the contrary, many tfanes God's love is most ten-
.der and compassionate to us, when to sense there is the least
evidence of it. Even the heathens, * in the twilight, between
the darkne» of idolatry, and the light of nature, discovered that
afflictions were the privilege of those that are singularly beloved
of God. And christians have a more sure word for their instruc-
tioD, *^ «iiom the Lord loves he chastens, and scourgeth every
son whom he receivas." Heb. 12. There is not a stronger evi-
dence of his iatherly wise love, than the discipline of the rod j
and the afflicted returning sinner may, with an adoptive assu-
rance come to the throne of grace. By afflictions the world is
less enticing and hurtful to us, and heaven is more amiable and
desirable : the things that are seen, are vilified and distasted ;

• Senee. tfe protidentia.

270 . TBS watamtL

and invirible tiling* are sought with our h^;heit esteem and ie*
spect, and zealoos endearoiin. Those* huts that spring, and
grow, and flourish in prosperity, are blasted and wither, and die
in adverrity. ^ Those who forget God when prosperous in the
worid, are taught by the voice of the rod to adoce his majesty^
obey his l8(ws, imitate his holmess, and humbly to accept of his
meroy. By afflictions the sensual appetites aie subdued, and
brought into order; a low state, is a protection from many strong
and destructive temptations, f Sickness that brings near the
grave, and makes us ieel how Ml we aw, renden the worid
despicable, that by their lusts so poweiiully infatuates men to
their ruin. Sanctified afflietmi, is a happy preparative for the
iiilness of joy in the blessed presence ot God. The first to whom
our Saviour promised the rest and joy of paradise, was the com-
panion of his cross.

Let us therefore, with firee judgments, and smoare aflSectionsf,
make an estimate of' all sensible things, not jodge ourselves to be
in the favour of God, by the good things received here, nor un-
der his wrath by evU ; let us not be surprised at the prosperity
of the widced, nor shaken at tiie afflictions of die godly, but
regulate our thoughts by the unen^ wisdom of God, so cieariy
revealed in his wprd. ^ Ke is propitious, when he denies or
takes from us those temporal enjoyments that we are apt to
abuse ; and severe when ht bestows them, and seems to indulge
men's carnal aiffections. ft Is but a little whfle, and the plea-
sures of sinners; and the afflietions of the sdnts, will end in a
state directly contrary to what is enjoyed or soflered here.
^ With God a thousand years are but as one day :'* the worid
IS not of a week's stan<fing in the divine account: he measura
all things by eternity: the vessels of mercy are by sanctified af-
flictibns made fit for eternal gtoiy. ^' The vessds pt wrath are
by the abuse of his bounty atid patience, fitted for eternal des-
truction."

In the last place. From hence we should be warned to be al-
ways circumspect to avoid the evils that usually ifttend prosperity,

* Inter advem mclior. Taeii,

i- Optifflos DOS esse dum iofimii samni. ' P/tn. Ub, 5.

t Propitius Deas com male amamiiSy negat qaod amamiu: iratvs aates
dat amanti quod male amat. Jug.

OF PBOSISBITT. 27.1

to improfe it to our eternal advantage. Prosperity h not like an
infected gwmeiit, tbat transfoseB a contagious maiigiiiljr iato -
eivery one that' wean k* A pewoiir timt is rich and honourabley
and in power^ may net onlf be a saint, but the more a saint by^
his dedicating and employing the ^fts of God to his glory, and
the public golid. It is a pofait of high and holy wisdoili, and
only taugiit in the schoolof ^Jeaven, ho^ to maliage the opposite
states of die present life, so w ilot to be vainly, awelling in pros^
perity, nor broken and fliagg&tg.in adversity, but to peeserve a^
equanimity, a constant and bonpoaed mind, the Uea^i^ imita-*
tion of the divine ^mehangeaUknesa. ' St. Paul saith, widbout vajn
arrogance, ^ I faioir both hovrto be abased, and Lkkioiv how to
abound: every where, and in aH thin^ I am mafenNted,. bOlbto
be full and to be hungry, both to abound and to su&r.need«''
Phil. 4. 12. It was a secret of spirit, not learned from nien^
butfrdmthelioly'l^iritof €ipd» In some nonets it is a more
iSflkmlt UcrciBe to manage 'proaperity than adMhity* Manyiure
like Hannibal, victorious in ams^ whilst conflicting witii ad^er-r
. aity, asid vanquished by enticing ^etturea. It is obatrved of th^
lamps in some of the. Reniain tonUbs, ^that have burnt for mittjr
i^ea^ andare bright vdiiiat Injpt elese,. drntas soon as they^ave
c^^ened t^.the air, a breatSi of .iMd.actiagttidiea them : thna the
virtues of somcishine/in. Ji iartP3te&ed conditioh^ whenthcri^ «re
no tenqitations, no occasion of quenching thems'rlmt -wbfili
bnoiq^ht ibithinto the dp««i-(mdd, and abouU. appeiriin con*
spicuous operations, thrir virtues are of so weak Imd consnpipr
tiveasBpirit^ tbht the light cxpiriwaad dies, fireni the piety
cf David wanf dbiHed by proqifesBty. . It is aaid,. iipth: aA emphari^
eoneemiag Jiehoshapliat, thai. he ^^ walked ia..the*fimt ways of
his fiither. IHnud:" 2 Cfaidn. 17*3. intimating that his rel^
gion vnA ImI so exact whto he was an thethMne, at in his ba-
it ik dqtally lip^oelknt as diOerit^. To be hoiyjmd heatwiay in
the mUit of .sanaind .temptmg:.ol9ciGta,. i^ th^iidearoBt; diaeomy
^f ther tnilh and power of dmte gvaee^ of. the piety,' iQgenliit]r,
and gehe re ri ty of the christian qf>irit« Uamilitjr and.modesty in
a low condition, an not .so: jMraise-worthy, as the labaenoa tof
them is odious : but humility in a state of honour, is more illus-
triouA than tjhe splendour oC external dignity. Temperance in a
cottage, where are only supplies of hunger and thirst, seem?

272 THK lusomft

rather tbe effect of necesnty, than of wise ebeice : but to be
temperate vAnen abiindaiice kdA variety tempt the teosual appe-
tites, when the sparldiog oolowr and delicious relish of the parest
wines tempt the fiincy and the pakte, is virtue iu beigltt and
excellency. To be pioas, and weaned from the world in afflic-
tions, is no wonder ; but in proqierity and power to be serious
in religion, and despise tbe splendid vanities of the worid, is vir-
tue of a superior order. * What is observed of the parfoming
gums of Arabia the happy, is iq»plicable in this matter: those
that distil freely from the tree, cxttl in purity, in fiagrancy, uid
vahie, wtiat comes from it when the bark of it is cut. Thus
obedience that comes from the heart in lote with God for his
benefits, is nme vafanUe and precious than what is the eflfect of
compulsion, that comes from the heart wounded with terrors in
adversity.

I shall add farther, the using prosperity aright is most com-
fortable. The love of God can swesten affictions, ami make a
dinnerofgreeaherbsassavoniy as if they grew in paradise: and
It gives a quick and h%h taale to all our temporal blessings.
When his lore is conveyed and sealed to us by the gifts of bis
providenee, we have the purest enjoyment of them. Now when
prosperity is made subservient to hk gfawy, when it endean obe-
dience to US, weinnre.an infisUshie testimony it is from his special
fkvourtous. '' \

' The rules how'to manage proapsrjijf for our everiastbg good,
are,

1. Let us preserve an humble sense. of our original meanness,
continual frailty, and sinfiil unwesdiiness in the midrt of prosper
rity. Men are apt to be faigh-oninded, and to cherish undue
conceptions of tbslr worth when raised in the world : as if they
were not as inferior to the majesty of God, arn^as liable to his
impartial justice as otiiers : they lose the knowledge of themsdves
in a mist of vanity.' Thu pnavriLcs <^ the high and holy One
that inhabits eternity," to Uast them in tbenr most iobrishing
and secure statCj and convince them how dcfeitfiil and^insuffi*
cieif t the grounds of their pride are. '^ He puts them in feai^
that they may know themselves to be but men.'' Psal. 9. There

* SpoDte manani pretiosior lador est, eltcititi corticU vntnere viUor Js"
^Icatar. SoNn^

t>y niosFSBJTY. 273

an andi great and just aUays of the vain mind^ nicli correctives
of pride, that it u strange that any temporal prosperity should
occasion swelling arrogance. The psalmist considering the glory
of God shining in the heavens^ is in an ecstacy at his condescend-
ing goodness. " What is man that thou art mindful of him P
Or the son of man that thou regardest him ?" His original is
from the earthy the lowest element : all that he possesses, to
supply, his wants and satisfy his desires, is from pure mercy : and
the more eminent the advantage of some is above others in this
world, the greater are their receipts and obligations : and who
would be proud that he is in a uMghty debt ? Rich and poor^
honourable and mean, are distinctions among men ; but in re-
spect to God all are equally mean and low. Neither do these
things give any inherent worth, and make persons more aocepta^
ble to God. Poor Lazarus who was a miserable spectacle, his
body corroded with ulcers, yet had a precious soul under it : the
glorious angels descended from heaven to receive it at the point
of death> and convey it to the reviving presence of God ; but the
rich man was cast into hell. Besides^ how uncertain are all the
admired things of this world I

Is he truly rich whose whole estate lies in a ship abroad^ that,
b to pass through seas exposed to tempests, and infested with
pirates, and runs a douUe hazard of being robbed or cast away?
And the consideration thereof, is a proper argument to cause us
to keep a low mind in a high condition. It is the apostle's coun-
sel, ^< let the rich,'* and the great in the wocld, ^ rejoice in that
he is made low : because as the flower of the grass he shall pass
away :** Jam. I. 10. when the florid beauty is displayed, it pre-
sently withers. How many survive their estates and dignities,
and by unforeseen revcrfutions beeome poor and low. Many that
were overflowing in riches and pleasures^ are as dry and desolate
as the desart. And is it not a disparagement to our reason to
admire shadows, and be proud of transient vanities P But sup«-
pose they continue with men here, can they preserve the body
from diseases and death, or the soul from oppressing sorrows P
And is it not miserable folly to pride themselves in secular great-
ness, that is so insufficient to prevent the worst evils ? But
especially the consideration how man is vilified by sin, should
make him be abased and low in his own eyes. • As that blessed
martyr, bishop Hooper, says, « Lord, I am hell, thou art heaveni

you lu »

274 TUB DANftEK

I am a sink of sin, thou art the fountain of holiness/ And the
more gracious and bountiful Grod is to men, the more sinful
should they appear to themselves. Humility discovers our na-
tive poverty, in the midst of rich abundance ; our true vilenes^
in the midst of glittering honours, that nothing is ours but sin
and. misery ; and makes us say, with the spirit of that humble
saint, *^ we are less than the least of ail God*s mercies/* Now
the more of humility, the more of heaven is in the soul : it is
that disposition that prepares it to receive the graces and com-
forts of the Spirit in an excellent degree. " God resists the
proud ;** the self-conceited and aspiring he is at defiance with,
^* and abhors them ;'* he justly deprives them of spiritual trea-
sures, who value themselves and bear it high for the abundance
of this world : " but he gives grace to the humble." The dye
sense of our wants and unwdirthiness makes us fit to partake d
divine blessings.

2. A meek temper and deportment, is an excellent preservar
tive from the evil of prosperity. Humility and meekness are al-
ways in conjunction, and most amiable in the eyes of God and
men. '' A meek and quiet spirit, which is in the sight of God
of great price.** 1 Pet. 3. 4. They are the brightest jewels that
adorn humanity, and shined so gloriously in our blessed Saviour,
the supreme pattern of perfection, and are propounded as sig-
nally imitable by us. ." Learn of me for I am meek and lowly,*'
When he came in his regal office, he is thus described, *' rejoice
greatly, O daughter of Sion : behold thy king cometh unto thee ;
"he is just, and having salvation, lowly.** Zach. 9. 9. The church
Is excited to rejoice in his mild monarchy. And christians, who
in profession are his disdples, are commanded to be ^' gentle,
and to show all meekness to all men.** Tit. 3. 3. This especi-
ally concerns those who are in a superior order : for prosperity is
apt to make men insolent and intolerable, and to treat with a
haughty roughness those that are below them. But there is
nothing more becoming men in prosperity and power, than a
sweetness of spirit, not easily provoked by injuries, and easily
pardoning them ; a gracious condescension expressed in words
and actions, even to all inferiors. And especially meekness is
necessary in a submissive receiving reproofs for sin, whether by
the ministry of the word, or by a faithful friend. Prosperity is
liever more dangerous, than when sin takes sanctuary in it^

09 PRosnttiTY. 275

when men think riches and power to be a privilege to free them
from sound and searehing reproof, and damn themselves with less
eontradiedon. And an humble submission, with respect to the
authority of God and an ingenuous tractableness, with respect to
the sincere affection of those who are faithful in their counsels
for oar souls, is an eminent instance of meekness, and preserves
from the danger of prosperity.

3. Solemn and affectionate thanksgiving to God for his mer-
cies, sanctifies prosperity. This is the certain consequent of an
humble disposition of s6ul. Pride smothers the receipts of God's
fiivours : thankfulness is the homage of humility. This is infi-*
nitely due to God, who renews our lives as often as we breathe,
and renews his mercies every moment ; yet so unjust and un-
gratefiil are men, especially in prosperity, that they strangely
neglect it. From hence are those divine warnings so solemnly
repeated to the Israelites, ^ when thou shalt have eaten, and art
ihll, then beware lest thou forget the Lord.^' Deut. 6. II, 12.
And, ^< lest when thou hast eaten and art fall, and hast built
goodly houses, and dwelt therein, then thy heart be lifted up,
and thou forget the Lord thy God.'' Deut. 8. 12. This was the
wicked effect of their prosperity : *' according to their pasture so
were they filled ; they were filled, and their heart was exalted,
tiierefbre have they forgotten me.'' Hos. 13. 6. There is a great
backwardness in a carnal heart to thanksgiving for mercies.
Prayer in our distress, is a work of necessity, but thankful praise
is an act of duty ; carnal love is the cause of the one, divine love
of the other. Even David how ardently does he eoccite his soul
to the performing this duty ; '' bless the Lord, O my soul, and
an that is within me bless his holy name. Bless the Lord, O
my strtiti and forget not all his benefits.^ Psal. 103. 1, 2. The
earnest and repeated address to make a lively and fervent im«
pression upon his soul, is a tacit intimation of the drowsy negli-*
gence he found in himself. This duty is spiritual, and to be
perfonned by the soul that is our noble part, and capable to un-
derstand our obligations to the divine goodness. Indeed, it is
ofUn expressed in the vocal praises of God, Psal* 34. 2. for there
is a natural correspondence between the tongue and the hearty
as between the hand of a clock, and the motion of the wheels
within : but the chief part is performed in the soul, and is eoly
of vahie and acceptance with God^ who is the maker^ the

a 2

276 ran ^angbr

•eaieher, and die judge of our hearts. Therefore the holy
IMalmist calk ^^ upon his soul, and all that is within htm» every
faculty to unite in the praises of God :" the understanding to
consider the several arguments of praise and thankfuhiess, to
esteem and to admire the divine goodness, to asciibe the ^ory
^ that is due to God for his mercies : the memory to register his
benefits ; the will and affections to love him for his mercies^ and
Above them.

. Thankfulness implies a solemn recognition of the mercies of
Ood^ with ail the ciroimstances that add a lustre to them, to af-.
feet us in as vigorous a manner in our praises for the blessings we
enjoy, as we ai-e in our prayers for what we need. Not only
eignal mercies, but o^mmon aaid ordinary should be continually
.acknowledged by us^ And since our memories are so slippery
as to the retaining of favours, injuries are iaseribed in marble,
benefits written in die dust : we should every day review the
mercies we enjoy, to quicken a^r praises for them, and to make
impressions not soon defaced, ThankMness implies a due va-
luation of. God's benefits { this wiU be raised, by considering the
author, the great God : the meanest i^ercy from bis hand, is a.
high favour* As the guilt of sin arises from the greatness of the
object ; though some «iu9 are comparatively wall, yet none is
in its intrinsie aatuie a small evil : so. though ef mercies, some
are in eompsrisoki eminent, and some are ordinary, yet eveiy
mercy b great widi respect to the author from whence it comes:
and the tbapkfiil estetm of mercies, will rise • in proportion to
the sense of our ukiworthiness. A constant poverty of spirit' in
seflerting upon csii: own vileness, that there is not merely a want
ef desert in us, with respect to God's Messings,^ but a desert of
his heavy jhdgmeo^, williieight^n our esteeip of them. Jf^ this
end it. is Tery usefiil, that the prosperous would consider those
below, them, how many bietter thim dieispelves are[ under pppres*
ting wants, tormenting painsy h|B|irt*br^a)|^ sorfows^ whom you
may trace by their tears every day $. and vl^atifiee and rich mercy
is it, that they enjoy the affluence of ail tbiMW.: tt^ distiinguif^hn
ing goodness, ^bouM be aekiHiwledged with a wspm rapture. of
ftfeetion to the divine Benefactor. To oompare o^reelves with
! that excel us in grac^» will make us humblei and with
who are below us in outward blesBinfp, friUr make u^
thmikfuL

or PROSt>BRITT. 277

The prosperous lave special oU^atioDB to be most conversant
in this celestial duty » there are variovs graces and duties that are
^nly' useful in this imperfect state, and shall exphe >^th us t as
tepentance, faith, hopcf, patience, &e« the reward of them will be
eternal, but the exercise is limited to present life ; but love and
frndse retnaiB in heaven. The saints eternally adaiire, love, and
bless God for his mercies. And the sincere and constant per-
formance of this duty, is most pleasing to God^ and profitsAle to
•us : iat thanlihlness to our blessed benefactor, engages his heart,
«and opent the treasures of his bounty more liberally to iti^ The
way to obttiii new benefits, is not to suitbr former favours Co be
lost in ungratefiil oblivion. In short, it is the best and stkrest
evidence of our tbuik&hiess to God, when his mercies are effee*
tual motivtti to please him. We cannot always make aA .actual
commentoration of his benefits, but an habitual remembrance
should ever be in our hearts, and influential in our lives. *^ Thy
lovingkindacss is before mine eyes,'' (saith holy David) ^^and
I have walked in thy truth ;" unfeignedly respected aU thy com-
mandments*

4. The fear of God, and a vigilant care to avoid the sins that
'6d easily encompass us^ are necessary in pvesperity. The secure
-assist satan in bis war agsunst the soul ; but watchfiilness disarms
the temptien Circumspieetion is rtetev more a duty, than when
pleasures without, and passions within, conspife to betray us. It
is'uaefiil to reflect upon the great numbers who have been cor-
rupted and ruined by prosperity : that the vices of the dead may
secure the virtues of the living. The '<fear of God is clean,''
effectively, as it preserves fiomsm«' k is Solomon'^ advice to
young men, that enjoy the world in its flower, and in the season
of their sinning, that they wouU remember that God for all thehr
vanities will bring them to judgment* This oousideratioi) will be
•poweifiil to prevent the risings of the comipt aflections, or to
■suppress their growth, ^aiid hinder Iheir accomplishment* But
with the excellently tempered soul, an ingenuous fear fi-om the
consideration of God's mercies, is an efiectaal restraint firom sin.
It is said, '^ they shaH fear the Lord, and his goodness t" fear to
offend,* and grieve, and lose his goodness* This fear does not
.infnnge the comfort of the soul, but preserve apd improve it ;
servile fear, when the soul is afiraid to bum, not to sin, is a judi-
cial forced impression, the character of a slave ; but an ingenuous

s 3

^8 . THB DAKGEK

grateful fear, that springs from the sense of Che dhine gooAaess,
is a voluntary aflfection becoming a child of God, and cherished
by him. <^ The fear of the Loid is his treasure." This watch-
fulness must be universal against all temptations to which we are
incident by prosperity : otherwise we shall be guilty of alike ibUy
with those that shut and fortify one gate, and leave the other
open to the enemy. And it must be as continual as our tempCa-
tions. '< Blessed is the man that feareth always.''

5. A moderate use of worldly things, is an exceUent preserva-
tive from the evil adhering to them. It is a divine Messii^, to
inutake of the gifts of God with contentment and tranquittity,
especially it is sweet to taste his love in them. *^ God gives to a
roan that is good in his sights wisdom, and knowledge, and
joy :" that is, to use temperately and comfortably, outward bless-
logs. But the flesh is the devil's solicitor, and persuadea men
with a freer fancy, and looser affections, to enjoy the world, than
is consistent with the prosperity of their souls. When Diogenes
observed with the many sick and- languishing persons, the hydro-
pic, consumptive, and other diseases, that came to the temple of
iEsculaphjs for recovery, and that after their sacrifices they made
a luxurious feast, he cried out, is this the way to recover heakh?
If you were sound, it is the speedy and effectual way to bring dis-
eases, and being diseased, to bring death toyou. It is applica-
ble iu a higher sense ; the intemperate use of sensual delights,
weakens the life and vigour of the soul in a saint, and certainljr
brings death to diseased souls, that habitually indulge their cor-
rupt affections. The apostle saith of the licentious ^ woman,
*^ She that lives in pleasure, is dead while she lives :'' an allusion
to a torch that is consumed by its own flames. Sensual hists are
cherished and pampered by prosperity, and the carnal heart over^
rules the whole man. Our Saviour charges his disciples to be-
ware of <^ surfeiting and drunkenness." The indulging the lower
i4ppetites, is natural to men, but chiefly incident to those in pros-
,perity. * The great care of such should be, to use worldly
things with that modesty and measure, that the divine part, the
soul, may be untainted by them : that it may neither over-value
nor over-delight in them. Tlie first degeneracy of man is by
sensual satisfaction. This expelled him from paradise^ and keeps

• Utentii modest a non amastU afecCa.

OF PROSPSRITY. ^9^

him .ai)t eter. since. The exceas of pleasures darken the mind^
stupify the conscience, extinguish the radiancy and vigour of the
spirk.' /^ Wine and women take away the heart." Hos, 4. 11.
The apoatle speaks of those who are abandoned to pleasures^ they
^<are past feeling;" Ephes. 4. 19. without a quick and tender
aense' of their sin and danger. That we may not in an unlawful
degree. use lawful things, we should always be ordered by the
principles of fear and restraint, not indulging ourselves to the ut-
most of what may seem allowed : for to be upon the confines of
sin, exposes us to be easily overthrown the next gust of a temp*
tation. It is a.divine command, that christians should '' rejoice
as though they rejoiced not, and buy as though they possessed
not; and use the world as not abusing iu'* I Cor. 7. 30, 31.
A christian should converse with tlie world, as a carnal person
couveiiies with heaven ; he prays for spiritual blessings with that
coldness, aa if he had no desire to obtain them y he hears the
word with that carelessness, as if he had no desire to profit by it;
he performs other religious duties without a heart, as \i he had
no desire to be saved ; such an indifferency of spirit in outward
enjoyments, is our duty and safety. It is a prodigious disorder,
and the great * cause of the siias and miseries of m^ that their
affections are lavishly waited upon trifles^ their love, desires, and
delights are let forth in their &ill vigour to the honours, riches,
and pleasures of this world, but are wretchedly remiss to spiritual
and etarnal things. They would enjoy the worid aa their heaven
and felicity, and use God for their necessity. And (hus by em-
bracing vanishing shadows, they lose the most substantial and
durable good» It is a point of great wisdom to consider the se*
veral respects of .temporal things, as they respect our sensitive
part, and the present life, and as they respect our souls and the
foture state i and to use them, that the outward man may be a
n^ore active and ready instrument of the soul in working out our
own salvation.

6. Let the fairoui of God, and communion with him be most
precious and joyful to us in the midst of prosperity. 'The high*
est esteem and most ravishing apprehensions of God, the dearest
delight in him as the nu)st excelknt suitable good, and in whom
the soul has the most intimate propriety, is the honour due to his

• OmnitliamaiiapcrvertiafMendUatiYeUe, &iit«iidurrtti« Aug,
s 4

280 TH£ DAireBE

incomparable perfection. The holy paalmiat often declares hb
transcendent valuation, and inflamed aflection towards God;
" How precious are thy thoughts unto me, O God I'' Psal. 139.
17) 19. (no artifice of words could fully eiqpress it) '^ how great
is the sum of them? If I should count them, they are more in
number than the sand ; when I awake I am still with thee.^' Am
if he breathed not ofteoer than he thought of God with revcrenee
and complacency. Thus also he despises all that carnal men
pursue with violent desires, in comparison of God's fiivoor,
'^There be many that say, who will show us any good f" that is^
a sensual good, for nothing is pleasant to them, bnl what appears
in a fleshly fashion. <' Lord, lift thou up the light of thy coun-
tenance upon us. Thou hast put gladness in my hearty more
than in the time that their com and their wine increased.^ PsaL
4. 6, 7. The carnal man, who is a stranger to spiritual joys»
has a sweeter relish of carnal things, than a saint that has a new
nature, that deadens the appetite to dre^y delights : and in the
vintage and harvest there is a spring-tide of carnal joy x yet Da«
vid feels a more inward joy and cordial contentment in Che frui-
tion of God's favour, than a natural man has in the flower of his
worldly felicity. Nay, he prizes the favour of God brfoce life it-
self, which is our most precious possession in this world. << Thy
lovingkindness is better than liife, therefore my lips shall praise
thee." Psal. 63. Communion with God, is the beginning of
heaven, and diflers from the fulness of joy that is in the divine
presence above, only in the degrees and manner of fruition. As
the blushes of the morning are the same light with the glorious
brightness of the sun at noon-day. The natural man is averM
from this heavenly duty, and most in prosperity. It is the obsef
vation of holy Job ; '< They spend their days in wealth ; tberefere
they say to the Almighty, depart from us ; we desire not the
knowledge of thy ways." It is the malignant property of worldly
things, to deface the notions, and cause a disrelish of sublime
and spiritual things. The objeets that pleasantly affect the car-
nal faculties, draw the soul from God. This ie the principal and
universal temptation of the present worid, by the corruption of
our hearts, and never so dangerous as in our prosperity. It is a
rule in building, that chief care must be taken for the oontriving
of windows, for the transmission at a liberal light to refresh the
inhabitants. Now to build in a plain where the heavens are

dr raoftnEitY. 281

tipen ob «iU tides, and the pure light thlnes, it is eas^ to mAk
ttae house eonvenieckt i b«l to take a ktminoii^ fid>ric in a city
thiclc set with houses, and straitened for room, requires art^ and
the builditig nriist be higher ; thiK a person l^at is surrounded
with the honowrs, riches, and pleasures of the world, that are so
q>t to darken the soul, and to exdude the influend^ of heaven,
luM need of holy skill to preserve a fite communication with
God, and to be alwaya recqidve of his grace. Ilien holy duties
should be frequent and fervent, wherein the soul ascends to God
1^ raised desires, and God descends into the soul, by the operas
tions of his sanetifying and comforting spirit. And as we see in
nature, the flowers of every kind open their leaves to the rising
ami, to be revived with his vital heat ; so we should every day
upen our beasts to God in prayer and praises. Axid since aH his
Bsereiea hwite and eaadoot iu t^ tk* bUes«d author, and tempo^
lal benefits are sensible arguments of his love ; those vtrho most
tidily enjoy tbem^ are ohi%ed infinitely more to value and del
light in the giver, than in the g^ themselves. If the' ^ heart
be set upon tiehes^^' which it is very apt <^ to be vAieti they in^
urease,*' or upen pleasures, God is neglected and vHilled : and
though many are not openly vidous and pro&ne, yet so plea-
aantly the cUngi^ of the worid insinusite into tfadr aff^ions, that
they cannot ^' taste how good the Lord is f a sad indication of
tkehr unregenerate state : for the ffivine nature in a saint, indines
lum to God OS his supreme good, his only treasure and exceeding
joy; and as soon as he b^ns to breathe the life of hoKness, he
diflo to the vasiitiea of the tn^orld. And when prosperity alienates
tile heart from God, it is His suldy destructive, as when it draws
fiorlh the sensual appetites into exorUtant and foul actions. A
eooanniption kills as siuely as a calenture. Those who abuse
Ifae finronia of God to impiety and hixury, throw themselves head-^
kng into Ae bottomless pit; and those who hi theh* abundance
me remiss and odd towards Godj gradually descend thither : Tor
God will not be our joy for ever in heaven, if he be not our ex-
ceeding joy upon the earth.

But wten in the midst of prosperity the soul is filled with a
noble admimtion cf the divine excellendes, when it tastes in*
eomparsbly more sweetness m the love of God, from whence out-
ward blesdi^ are derived, than in the things themselves, when
the chief joy ariaas froos the contemplation of his favour in

298 tHE njo^Wk

Chriaty whereby we are pardoned, and preiened to be.UsWe*
tfareoy coheirs with him of the imaiortal. and unde^ed inherit^
ance, then we know how to abound. Our Savkwr commands hU
fiisciples not to ^* rejoice that qpirits-were subject to them/' Luke
10. 20. thoi^ an admirable testimony of his favour, but that
*' their names were written in heaven." Much less should this
perishing world be the matter of our joy, in comparison of our
title, and the blessed h^e of heaven. Spiritual joy purifies and
fortifies the soul agauMt the enHiaring and .oomiptiag alhue-
jnents of the world. '^ The Joy of the Lord is their strength^"'
that of which be ia the autbior and object, is both^noductiva and
preservative of the vigour of the sool, to resist the charms of the
worM. It IB said of Orpheus, when he passed by the Syrens,
who by their charming voices subdued men to sleep, and tfaea
.destroyed them, that ha-playfid on hiaJbarp, amLtheaveei. sound
made him despise their singing, and prevented the danger. The
fable is fitly moralized : joy in the Lord, as our portion, and that
infinite sweetoess that is in communion vrith him, makes such an
impression upon the soul, that the ensnaring, and. destructive
pleasures of the world are abhorred in comparison with them.
That firm peaCe and pure joy, '^ passes the undeivtaivling," qui
most comprehensive faculty ; whereas all the pleasures, of the
world do not satisfy oar senses.

7. Wh^i riches and power are employed for the ^ry of God
and the good of others, they are a happy advantage, to tboae that
possess them* All benefits are virUial obligations; and the
greater our receipts are, the greater our aceonnta wiU.be. God
has a sovereign right in all things we have,, and they are not. to
be employed merely for our pleasure and profit, but according to
his will, and for his honour. It is true, he ei^oys bis own eter*
nity, his own ^ry and blessedness, to which there is no possibi*
lity of accession : his essential glory cannot be increased, but his
declarative glory may be more manifested in the eyes, of men;
and he strictly requires that we should use his gifts, so^ to show
forth his glory, to declare how highly we value his g^ry, and
bow ardently we desire and endeavour that others should bless
and praise him. Thus men in high dignity should govern their
greatness so, as to make it subservient to this Uiessed end, that
the wisdom, power, holiness, justice, .and mercy pf God, may be
manifested in their administration* And tbqaQ who enjoy a: pre*

Olf PROSFBRITT. 288

aent abundanee^ should^ acoordiiig to their capacity, relieyethe
wants of otben. The wise God has ordered several degrees in
the sodety of men, the rich and poor; that the inequality may
he an occasion of the exercise of charity. And it is a special fa-
▼our, that he is pleased to make some his treasurers to dispense
his benefits to his liunily. Whilst others can only be charitable
in their compassionate desires, he giyes^ to some an ability of dif-
fiime goodness ; and it is injustice missed with foul ingratitude,
not to pay tbaC tribute of. which he has appointed the poor to be
hia receivers, not to abound in good works, when from his most
free and special favour, be euables men to imitate and honour
him who «» rich in m«rcy« It is more <^ blessed to give than to
receive/' The present reward is excellent : it is our Saviour's
. -encouragement, ^* Give alms of such things as you have/' ac«
eordiQg to. your capacity, '^ and behold all things are clean unto
you." As. under the law^ by offering the first firuits in the tem-
ple> the whole harvest was consecrated and blessed ; so by a cha-
.ritaUe .distribution, the rich have a pure and comfortable enjoy-
ment of their estates. And the reward hereafter will be glorious
by infinite degrees, exceeding the most costly and liberal charity.
rlt is the. encouragement used by the apostle, ^< Charge them that
are rich in this worlds that they do good^ that they be rich in
good works, ready to distribute, willing to communicate ; laying
up in stofe Cm* themselves a good foundation for the time to
come, that they may lay hold on eternal life." 1 Tim. 6. Some
by corrupt prodigpdity waste their estates, are profiise as the sea;
some heap up riches as the sand, and both must be responsible
to the righteous Lord, who will severely call them to an account
. for the abuse of his blessings. But those who according to their
utmost aMlity honour him with dieir substance, and by their cha-
rity and beneficence open the hearts and lips of many in thanks^
givings to God, shall be accepted and rewarded from the divine
mercy.

Especially doing good to those whom God loves, who bear his
image, who are peculiarly related to him, shall have an excellent
reward. The apostle tells us,«.Mat 1 1. that some by entertain-
it^ strangers, recdved ai^ls :'the honour is incompvably great-
er, that in relieving the godly, Jesus Christ, the Lord of angel%
is fed and clothed in his members. And at the last day he will
publicly own those acts of mercy as done to himself: then he will

284 THE DANGER

give to the contented poor Me crown of patience^ and to the cha^
ritable rich, the crown of liberelit}*. In short, riches and honour,
power and prosperity, are temptations to the carnal, that draw
forth their hists, and increase their gulft and misery ; but to wise
and &ithfiil ehristians, they are talents improved for their mas-
ter's honom*, and their own everiaalting good.
* 8. A firm resohiCion to part with ail possesskms and dignities,
when God's honour, and the testimony of his troth requiies it, is
an excelient antidote against the evil of prosperity. God doth
Somedmes call forth his servanfas to hard trials, to declare with
taiore strength and eridence their love to his name, their zeal for
advancing his glory ; sataai is ati irrecondteaMe enemy to God
and his saints ; and inspires the perverted world with his own
malice against them. Rage has no reason : the Jews woidd ex«*
communicate the blind man, because he saw, and ascribed the
glory of the miracle to our Saviour : and Lazarus anuat die, be^
rause he was raised from the grave. Now when a christian m
prepared for this noble act of aelf-denid, to forsake aH things
•when his duty to Christ requires it ; this preserves him from the
ensnaring temptations of prosp e rity.

It is observable, the same divine dispositfon of soul, makes us
temperate in the use of present abundance, and patient in thfc
loss of it. The low esteem of earthly things, joined* with the
lively hope of heaven, renders the enjoyment of the world less
delightfid, and the loss of it more tolerable. * The philosopher
and courtier says of himself, that he always in his prosperity kept
a great distance between his aflections and riches with honours;
and in the change of his state, they we^ rather taken eas^
away, than rent from him. According to the temper of the
mind, the * diflerence is as sensible in the parting with outward
things, as between clipping the hair, and tearing it off with vio-
lence. Nay, the glory of heaven does so eclipse the faint and
fading lustre of this world, that a believer not only patiently but
cheerfully makes the exchange of the one for the other. ^* Mo-
ses preferred affiction with the people of God before the crown
'of Egypt, because of the reward above that was in his view.*'
*Heb. 1 1. And the christian Hebrews took '^joyfully the spoil-
ing of their goods, knowing that they had in heaven a better and

• iDtervallnm inter me & ilia magouai halHii : itaq; abstnlit ilia aoD aval-
>U. Senec Coat. 0d Helv.

OF PAOSPBILITT. 285

an enduring substance. The blessed hope will preserve us from
being foiled by prosperity when it surrounds us, and from sinking
in adversity. Like Mertyllus' shidd, that secured him in the
fields and saved him being shipwrecked at sea, by wafting him to
the shore.

Lastly, Earnest and constant prayer to God for divine grace,
is a sovereign means to preserve those who are in prosperity from
the danger that attends it. ^^ I know how to abound/' Phil.' 4.
eays the apostle ; and immediately adds, ^' I can do all things
through Clurist that strengthens me.'' Supernatur^ strength in
an eminent degree is requisite to keep us «itire and upright in
the dangerous conflict vAth the pleasant temptations of this
world: and that strength is derivol from Christ, and obtained
by humble prayer. It is St. Austin's observation, * that Elisha-
want^ a doable fottioa of Elijah's spirit, because he was in
pubEc honour ; and exposed to a more dangerous trial, and ex*
traordinary grace was necessary for him ; but Elias was under
continual persecution. The trees that are exposed to storms, are
strong and firm ; but those in the sunny vallies are brittle and easily
blown down. We are directed to ask wisdom of God for the go*
veming of ourselves in afflictions, ^^ that in patience we may pos-
sess oar souls," and the turbulent passions may not cause rebel*
lious dis(»der8, but thf sanctified mind may use afflictions for our
spiritual and eternal good. And it. is as necessary to b^ hea-
venty vrisdom for governing ourselves in prosperity, that when
temptations are frequent, and favoured by our joyful afiections,
which are equally vehement and exorbitant as the sad affections^
reason may keep the throne, and manage prosperity, so as we
may obtain our blessed end. Such is the malice of satan, that
he incessantly desires leave to tempt us, and love to our souls
should make us pray continually for confirming grace against his
temptations. Briefly, if the gnod things of this worid make us
more humble and holy, more fearful to offend God, and careful
to please him ; if they are motives to renew our homage and
thankfiilness to him, if they are used in subordination to his glo-
ry, they are the testimonies of las present favour, and the pled-
ges of our fiitnre felicity. Our blessed Saviour keeps the best
wine for Us obedient fiiends till the last.

• iBUzeas cum maicno bonore Sc Kcoli dignitate prophetias donum habu-
It: Bliat profttgw & penecaiat.

SPIRITUAL

PERFECTION,

UNFOLDED & ENFORCED.
S Cob. tii. 1.

PEEFACE.

^^ # 0o>

X HE great design oF God in his saving mercies^ is to trans-
fonn us into the image of his unspotted holiness. We are elected
to be holy ; redeemed to be holy ; called to be holy ; and at last^
we shall be received into heaven, " and made glorious in holiness^
without spot or blemish/'

It was worthy of the descending Deity into this lower world,
to instruct and persuade men, by his perfect rules and example,
to be holy as God is holy in all manner of co|nversation«

The enemy oi souls, in combination with the carnal mind, nse
all their arts to cool our endeavours in following holiness ; and
raise an army of objections to dismay us, and stop our progress
to perfection. Sometimes the deceiver inspires a temptation
with so. soft a breath, that it is not discerned : he suggests the
counsel of Solomon, ^ be not righteous overmuch :" the inteiv-
tion of the wise preacher, is to. direct us iii the exercise of com-
passionate charity towards others, and not to censure them with
rigour aiid severity for human frailties ; the tempter perverts his
meaning, to make us remiss in religion and shy of strict holiness.
Moral men value themselves upon their fair conversation ; they
are not stained with foul and visible pollutions, but are exter-
nally sober and righteous; and they will advise, that men should
not take a surfeit of religion, but rise with an appetite ; that it
is wisdom to use so much of religion as may quiet the clamoiu^
of conscience, secure reputation; and afford some colour of com-
fort : but it is a spice of folly to be over religious, and justly
exposes persons to derisionj as vainly nice and scrupulous. They
commend the gplden mean, and under the pretence of temper,
lukewarmness.

The objection in some part of it is specious, and apt to sw?iy
the minds of men that do not attentively consider things, To

\OL. II. T

290 FEEFACB.

discover its false colour^ and to make a true and safe judgment
of our duty, it will be useful to consider.

It is true, there is a mediocrity between vicious extremes,
wherein the essence of inferior moral virtues consists ; for they
are exercised upon objects of limited goodness, and must be re-
gulated both in our affections and actions, correspondently to
the degrees of their goodness. Thus fortitude is in the middle,
between base fear and rash boldness ; and the more firm and
constant the habitual quality of fortitude is, the more eminent
and praise-worthy it appears. But in spiritual graces, that raise
the soul to God, whose perfections are truly infinite, there can
be no excess. The divinest degrees of our love to God, and
fear to offend him, our endeavours in their height and excellency
to obey and please him, are our wisdom and duty.

That part of the objection, that strict holiness will expose us

to scorn, is palpably unreasonable. Did ever any artist bhish

to excel in the art that he professes ? Is a scholar ashamed to

excel in usefiil learning ? And shall a christian, whose high and

holy calling obliges him to live becoming its dignity and purity,

be ashamed of his accurate conversation? Can we be too like

God in his holiness, his peculiar glory? Can that be matter of

contempt, that is the supreme honour of the intelligent creature?

A saint, when despised with titles of ignominy of' the carnal

worid, should bind their scorns as a diadem about his head, and

wear them as beautiful ornaments. The apostles rejoiced, that

they were counted worthy to suffer shame for the name of Christ.

What reproaches did the Lord of Glory suiSer for us ? And what

pride and folly is it, that we should desire to be ^orified by his

iuffering reproaches, and not willingly endure reproach ibr his

glory ? Our continual and ardent endeavours to rise to perfec*

tion, commend us to our Sovereign and Saviour. A cold dead

heathen is less offensive and odious to him than a lukewarm

christian.

It is a common objection, that to live in all things according
to rule, to walk circumspectly and exactly, to be oxifined to the
narrow vi ay, will not only infringe, but desteoy our liberty. This
is so precious a possession, that men vrill defend their liberty
with their lives : an ingenuous person will rather wear a plain
garment of his own, than a rich livery, the mark of servitude.
But if men will appeal to their understandings, they will cleariy

PRBFACB. 291

discern that the wordj Uberty, is abused, to give countehance to
licentiousness. There is a free subjection, and a servile liberty :
the apostle tells the Romans, <^ when ye were the servants of
sin, ye were free from righteousness ; and being made free from
sin, ye became the servants of righteousness.

The soul has two faculties, the understanding and will : the
object of the understanding is truth, either in itself, or appear-
ance ; the object of the will b goodness, either real or counter*
feit. Liberty is radically }n the understanding, which freely de-
liberates, and by comparative consideration, directs the will to
choose good before evil ; and of good the greater, and of evil
the less. When the understanding is fully illuminated of the
absolute goodness of an object, without the least mixture of evil,
and represents it to the will, it is an act retrograde in nature,
and utterly repugnant to the rational appetite, to reject it. The
indifference of the will proceeds from some defects in the object,
or in the apprehension of it ; but when an infinite good is duly
represented to the wiU, the choice is most clear and free. Of
this there is an illustrious example in the life of Moses ; ^' he
refused to be called the son of Pharaoh's daughter ; choosing
rather to suffer affliction with the people of God, than to enjoy
(he pleasures of sin for a season : esteeming the reproach of
Christ, greater riches than the treasures of Egypt : for he had
an eye to the recompence of reward." His enlightened mind
considerately pondered the eternal reward with the transient
pleasure of sin^ and his judgment was influxive on his will, to
choose the glorious fiiturity, before the false lustre of the court.
What is the goodly appearance of the present tempting world,
but like the rainbow, painted tears? The heavenly felicity is
^bstantial aiid ^isiying. Where the spirit of the Lord is,
there is liberty. He dispels the darkness of the mind, and by
its illuminating giadance, turns the will to accept and embrace
those objects thaC exceedingly satisfy its vast desires and capa-
city. This is an eminent, part of the divine image engraven on
the soul in its creation : for God is sovereignly free, '^ and does
all things according to the counsel of his will." Our servitude
VTBS by seduction $ Eve being deceived, was in the transgression.
Our liberty is restored by light ; the truth makes us free. The
necessity that proceeds from external compulsion, and from the
indeliberate and strong sway of nature, that determines to one

T 2

292 PREPACK.

thing, is inconsistent with liberty. The understanding is ft fVee
faculty in the apprehension of objects, the will free in the elec-
tion of them t but in the consequent choice of the will, that in-
fallibly proceeds from light and love, the perfection of its free-
dom consists. Wlien God and his commands are duly repre-
sented in their amiable excellencies, the love of the Lawgiver,
and his laws^ certainly produces obedience to it with choice and
complacency. David expresses his affection to the divine law,
and the principal motive of it, ^' I love thy law, because it is
pure." As the hands are free when they are directed by the eyes
and will ; so a saint, that with understanding and voluntary ve-
neration worships God, and obeys his precepts, *' which is our
reasonable service,'' exercises and enjoys the truest, sweetest,
and most honourable liberty : * *^ if the Son make you free, you
are free indeed.*' Freedom and felicity are inseparable : servi-
tude is the fatal concomitant of vice. When a philosc^her w as
asked, vihat advantage he had obtained by the study of philoso-
phy, he replied, ^ this among others, that if all the lavts were
cancelled, a philosopher would live as uniformly, according to
the rules of decency and honesty, as before.' A christian that
has an inviard principle of divine knowledge and love, without
the constraint of penal laws, will from a clear judgment and
election obey God \i ith delight and constancy.

There is a servile liberty. There are three mistakes in the
world of eternally destructive consequence to the souls of men ;
concerning wisdom and folly, happiness and misery, liberty and
servitude. Some are seeming wise, whose ignorance is esteemed
judgment ; such are the worldly wise, who contrive and labour
to lay up treasures for themselves here, but are not rich towards
God. Our Saviour gives them a true character, ^^ they are fools."
Others are esteemed happy in enjoying what they love ; whereas
if they set their love upon those objects that deserve not that
principal affection, but are pernicious to their souls, they are
truly miserable in the fruition of them. It is the sign of God's
severe displeasure to give men up to satisfy their vile affections.
Some are seeming tree, whose bondage is esteemed liberty.
Carnal men presume of their liberty, because they follow the

* Id regno oati lumus, parere Deo est regnare* In virtate posita est yer^
Criicitaa. 8em. de Fiia BtuiM^

PRSFACB. 293

swing of their appetites : ^' but they serve divers hists and plea*
8ures, and are under the dominion of satan^ taken captive by
him at his will/' As if a horse that takes a career in a pleasant
plain were free when the bridle is in his mouth, and he is curbed
by the rider at his pleasure. The apostle^ say of idolaters,
^^ that what they sacrificed to idols, they sacrificed to devils ;"
it is equally true, that when men serve their lusts, they serve the
devil, constnictively doing things pleasing to him.

When man turned rebel against God, he became an absolute
slave : his understanding is now in ^' the chains of darkness,'' un«
der ignorance and errors; his will is enslaved by infamous lusts;
his affections'are fettered by insnaring objects. If '' no man can
serve two masters," how wretched is their condition, whose nu*
merous and fierce passions exact things contrary, and are their
tyrants and tormentors continually. St. Peter speaks of impure
persons, " their eyes are full of the adulteress ; they cannot
cease from sin :" this is true of all sinners, whose hearts are pos*
sessed by any kind of lusts. They are hurried by them against
the reason and rest of their minds, to the commission of sin ;
-which is the most cpiel and contumelious bondage ; and the
more shameful because voluntary. But they are insensible of
those subtle chains that bind the soul, and think themselves to
be the only free jnen : as when the angel awakened Peter, to re*
lease him from prison, he ^^ thought he saw a vision ;" so when
they are excited to go out of their dark prison, they think the
freedom of duty, the gracious liberty of the sons of God, to be
a mere imagination. Like one in the paroxysm of a fever, who
sings and talks high, as if he were in perfect health, but after
the remission of the disease, feels his strength broken with paius,
and himself near death : thus within a little while, when the fu*
nous precipitancy of their passions is cooled and checked by
aflSictions, they will feel and sink under the weight of their woful .
bondage.

Another objection, and pernicious fallacy of the tempter,
whereby he frights many young persons from the strictness of a
holy life, is, that religion is a sour severity ; they must renounce
all delights, turn capuchins, if they seriously engage themselves
in a religious course, and resolve to strive after pure and perfect
holiness. But there is neither truth nor terror in this suggestion
to the enlightened mind. It is impossible true holiness should

T 3

294 PRSPACB.

make men joyless, and in the least degree miserable, which ia in
the highest perfection in God, who is infinitely joyful and blessed.
Religion does not extinguish the joyful affections, but transplant
them from Egypt to Canaan. The pleasures of sin (which are
only forbidden) in the first taste, ravish the carnal senses : but
like Jonathan's honey, they kill by tasting, when the sweetness
is vanished, the sting remains. Whereas the joy that proceeds
from the exercise and improvement of divine grace, <' and the love
of God shed abroad in the heart by the Holy Ghost, the eternal
Comforter,'' the present reward of it is vital and reviving, the
foretaste of eternal life. It is true, carnal men are strangers to
this joy, they cannot relish divine delights ) but the Spirit of
God, like a new soul, inspires the sanctified with new thoughts,
new inclinations, new resolutions, and qualifies them, that spiri-
tual objects are infinitely pleasing to them. And whereas carnal
pleasures are but for a season, and within a little while die, and
end in bitter distaste, (Amnon's excessive love was suddenly
turned into more excessive hatred) spiritual joys are increasbg
and ever satisfying. Now it is an infallible rule to direct our
choice, that is true happiness, which the more we enjoy, the
more highly we value and love.

I thought it fit to show the unreasonableness of these objec-
tions, that are perverse and pcSsonous, which if not removed,
would blast my design and desired success, in the subsequent dis-
courses. But it is more easy to prove our duty to follow holiness,
than to persuade men to practise it. I shall only add, that the
reward of holiness being so excellent and eternal, our zeal should
encounter and overcome all difficulties that oppose our obtaining
'^' The strongest and swiftest wings are too slpw to dispatch
our way to heaven. The Lord give his blessing to make sacred
truths effectual upon the souls of men.

SPIRITUAL

PERFECTIOJSr,

UNFOLDED AND ENFORCED.

2 Cor. vii. !•

*< Hating therefore these promises, dearly beloved, let ns cleanse ourselves
from all filthioess of flesh and spirit, perfecting holiness lo the fear of God."

CHAP. L

The coherenca opened. The iaconsisteocy and danger of the commanloD of
christians with infidels. The dignity of believers prohibits it. The pro-
mise of ditine communion obliges them to separate from contagious con-
▼erse with nnbeUtvers. The infereace from those motives* The clean-
sing from all poUutloos, and perfecting holiness, purifying themselTcs is
the duty of christians. A principle of holiness, actuated by the supplies
of the Spirit, is requisite to enable christians to purify themselves. The
pothstlons of the flesh from the deslriag and the angry appetite. They de.
fl1e<and debase bassan nature. The dificolty of pnrifyiog from nncleaa-
ness, and the causes of it specified. Means for pnrifyiog.

X HE words are argmnentative^ inferrii^ the indiapensable duty
of chrifltiaiis to preserve themselves untainted from the idolatrous
impure world, by the considera^on of the promises specified in
the pcecedent chapter: ''What fellowship hath righteousness
witbunrighteousne^? And what communion hath light with.

T 4

296 SPIRITUAL PBRFECTION

darkne«8S ? And what concord hath Christ with Belial ? What
part hath he that believes with an infidel ?" The form of ques-
tions evidently implies the absolute inconsistency between them ;
and the danger from such communion. We are not in paradise,
where the viper and the asp were innocent, and might be handled
without danger from their poison ; but in a contagious world, full
of corrupters and corrupted. He represents the dignity of true
believers : ** Ye are the temple of the living God : he hath said,
I will dwell in them ; and walk in them ; and I will be their
God, and they shall be my people." The unclean* spirits that
possessed the man spoken of in the gospel, dwelt among the
tombs, the repositories of the dead, in their corruption and rot-
tenness ; but the Holy Spirit dwells only in living temples, purified
and adorned for his habitation. The apostle enforces his advice;
*^ ^Vherefore come out from among them, and be ye separate,
saith the Lord, and touch not the unclean thing, and I will re-
ceive you, and will be a Father to you, and ye shall be my sons
and daughters, saith the Lord Almighty." The promise contains
the highest honour, and most perfect felicity of the reasonable
• creature.

In the text are observable,

L The title wherewith the apostle addresses to them, ** Having
therefore, dearly beloved."

II. The matter of the address : to strive after pure and perfect
holiness.

III. The motives: the exceeding great and precious promises
assured to them from the mouth of God himself.

I. The title, ** Having therefore these promises dearly belo-
ved." The title expresses the truth and strength of the affec-
tion. To recommend his counsel to their acceptance. Light
opens the mind by clear conviction, but love opens the heart, by
persuasive insinuation, and makes an easy entrance into the soul*
He seems to divest himself of his apostolical commission, and in
the mildest and most tender manner mixes entreaties with his
authority : as in a parallel place, '' I beseech you brethren by
the name of our Lord Jesus Christ, &c." 1 Cor. 1. 10.

II. The matter of the address : the cleansing us from 9II pol-
lution of flesh and spirit,- and the changing us into the unspotted
image of God's holiness. These are the comprehensive sum of
renewing grace, and are inseparable. The Holy Spirit worbi

• UNPOLDBD AND SNFORC!B]l. 297

both together in the saints ; as the sun, by the same emanation
of light, dispels the darkness of the air, and irradiates it. Bt^
they are not merely different notions, but different parts of sane*
tification. For the corruption of nature is not a mere privation
of holiness, as darkn^ess is of light, but a contrary inherent quali-
ty; the principle of all sinful evils. We are commanded " to put
off the old man, and to put on the' new : to cease to do evil, and
to learn to do well.'' Col. 3. Isa. 1.

We must purify ourselves from the pollutions of flesh and spi-
rit. The soul and body, in the state of depraved nature, are like
two malefactors festened with One chain, and by their strict
union infect one another. The pollution is intimate and radical,
diffusive through all the powers of the soul, and members of the
body. <^ The spirit of the mind," the supreme faealty, with the

• will and affections, want renewing. We are commanded to per-
fect holiness ; to aspire and endeavour after our original holiness,
and to be Idways advancing, till we arrive at the final consum-
mate state of holiness in heaven.

<< In the fear of God.'' That grace has an eminent causality
and influence in this sanctification of christians. It is a powerful
restraint from sins in thoughts and acts, in solitude and society,
to consider Crod's pure and flaming eye, that sees sin wherever it
is, in order to judgment. Holy fear emntes us to exercise every
grace, and perform every duty, in that manner, that we may be
approved and accepted of God.

III. The motive arises from the excellency of the promises,
and the qualifications requisite for the obtaining them. It is
promised, -*' that God wiU dwefi in us, and walk in us ;" whose
gracious presence is heaven upon earth. Strange condescension!
that the God of glory should dwell in tabernacles of day; far
greater than if a king should dwell in a cottage with- one of his
poor subjects. He will adopt us into the line of heaven : '' I
will be your Father, and ye shall be my- smis and daughters."
The qualifications are, tht purifying oursehres from all defile-
ments, and striving to be entirely holy. By the order of God, ,
every leper was to be exchided tnm the camp of Israel ; and. will
he have communion with the souls of men, overspread with the

• leprosy, and covered with the ulcers of sin? - There is a special
emphasis m the words, << Saith the Lord Almighty." Without

*the cieansiDg and renewing of sinners. Omnipotence cannot re--

298 SPIRITUAL PSRnCTION

ceive tbem into, his favour and family. There are &tal bits fix-
ed^ which the unholy cannot break through.

The proposition that arises from the words is this : <' The
promises of the gospel lay the most powerful obligations on
christians^ to strive for the attainment of pure and perfect holi-
ness.

In the management o{ this subject, I wiU first consider the du-
ty as acted upon ourselves.

2. The parts of it : the deansing fi^ni tin, and perfecting ho-
liness.

3. The force of the motives ; the precious and invaluable pro-
mises of the gospel : and make application of them*

I« The duty. We are commanded to cleanse ourselves, which .
is oar duty, and implies an ability derived from Christ to perform
it. It may seem strange that mmi, in their depraved state,
ahould be excited to renew themselves : ^^ Who can bring a dean
thing out of an undean ? not one ;" Job 14. 4. yet ibis duty is
frequently inculcated upon us. " Wash ye, make ye dean ; put
away the evil of your doings from before mine eyes.'' Isa. 1.
'^ O Jerusalem, wadi thy heart from wickedness ;. how long shall
vain thoughts lod^ vrithin thee ?" Jer. 2. . <^ Cleanse your
hearts ye sinners; purify your hearts ye double-minded.'^ Jam.
4. A dear answer may be given to this.

1. There is no productive principle of holiness in lean's cor-
rupt nature, but strong aversions from it, and indinations to what
is cimtrary to it. There is a ivi^erable impotency.to all spiritual
good, better expressed with teajrs. than words. It is natural and
hereditary, more difficultly cured than what i9 acddental. God
is the sole efficient in the regeneration of (he so^l, .and the first
inft»i<m of grace, and the principal in the growth and improve-
ment of it. The Holy Spirit does, not work grac^. in us, as the
sun forms gold in the earth, without any sense in qiirsdves of his
operations ; but we fed tbem in all our facplti^ congruously to
their nature, enlightening the mind, exdting.the consdence, tam-
ing the will, and purifying the affections.

2. After a pinciple of life and holiness is planted .in us, we
are, by a continual supply of strength firom Chriqft, assisted to
exercise it in all the ac^ that are propet to th0 divine life.
There is a resemblance between the fruits of theefurth, and the
graces of a christian : seed must be first sowed in the earthy be-

UNFOL0BD ANB BN90RCEIX. 290

fore it aprings out of it ; and when it is sowed^.the natural qualir
ties of the earthy coldness and dryness, are so contrary to fructi-
fying, that without the influences of the heavens, the heat of the
sun, and showers of ran, the seed would be lost in it. Grace k
drawn forth into flourishing and fniitfulnefis by the irradiatittg
and warm influx of the Spirit. But we are subordinate agents
in carrying on the work of grace to perfection. The i^postle ex-
horts us to work out our own salvation with fear and trembling ;.for
it is God works in us to will and to do. Carnal men abuse the
fireeness of grace to looseness and security, and the power of
grace to negUgmee and lasiness. Our dependance on God in-
fers the use of means to save our souls. Our Saviour commands
us to '^ watch and pray, that we may not ent^ into temptation.'^
To watch without prayer is to presume upon our own strength :
to pray without watching is to presume upon the grace of God*
The Lord's prayer b the rule of our duty and desires : we are ^o^
gaged by every petition to co-operate and concur with divine
grace to obtain what we pray for. Naamaa presumed he should
be immediately cleansed from his leprosy by the prayer of EIi«
aha; but he was commanded to go and wash himself in Jordan
seven times for his purification. A stream preserves its crystal
clearness by continual running ; if its course be stof^ed, it will
stagnate and putrefy. The purity of the soul is preserved by the
fxmstant exercise of habitual grace. In short, we must be jea-
lous of ourselves, to prevent our being surprised by sin, and con-
tinually address ^ to die throne of grace, for the obtaining grace
and mercy in time of need;" and by iaith ap{)ly the blood of
sprinkling, that has a cleaatting efficacy. The death ct Christ
meritoriously proeuies the spirit of life and renovation, and is the
strongest engagement upon christians to mortify those sins that
were the cause of his agonies and sufferings.

IL The parts of it. The parU of the duty are to be consi*
dered : the cleansing us from the defilements of flesh and spirit,
and the perfcMcting holiness.

First. The cleansing must be universai, as the pollution is: we
<are directed to '^ deaose our hands, and pnrify our hearts," Jam.
4. 8. that we may draw near to God with aceeptanee. It is ob^
aervable that, In a general seme, all sins are the works of the
Aesh : whatever is not divine and spiritual is carnal, in the Ian-
fudge of acriptuie* For since, the separation of men from God

800 , SPiaiTUAL P£RPBCTION

by the rebellious sin of Adatn, the soul is sunk into a mte of
carnality^ seeking for satisfaction in lower things ; the two jarring
opposite principles are flesh and spirit^ lusting against one ano-
ther. It is as carnal to desire vain-glory, or to set the heart on
riches, as to love sensual pleasures : for our esteem and lore are
entirely due to God for his high perfections ; and it is a dispa-
r^;enient to set them on the creatures, as if he did not deserve
them in their most excellent degrees. Whatever things are be-
low the native worth of the soul, and unworthy of its noblest
operations, and are contrary to its blessed end, defile and vilify
it. A more precious metal mixed with a baser, as silver with
tin, is corrupted, and loses of its purity and value : but in a con-
tracted sense sins are distinguished ; some are attributed to the*
spirit, and some to the flesh. The spirit is always the principle
agent, and sometimes the sole agent in the commission of sm^
and the sole subject of it : of this sort are pride, infidcfity, envy^
malice, &c. There are other sins, wherein the body conspires
and concurs in the outward acts : they are specified by the apos«>
tie, and distingubhed according to the immediate springs from
whence they flow; the desiring and the angry appetites. *^ The
works of the flesh are manifest, adultery, fornication, undean-
ness, lasciviousness, idolatry, witchcraft, hatred, variance, emu-
lations, wrath, strife, seditions, heresies, . envyings, murders,
drunkenness,, revellings, and such Hke.'' Gal. 5. 19, 20^ 21.
Col. 3. 5, 8. The cleansing firom carnal foul lusts, is like the
washing one that is fallen into the mire, which is a mixture of
the two lowest elements, heavy earth and slippery water, .that
defile by the touching them. The more spiritual lusts are like
the stormy winds, and smoky fire, in which the two higher ele-
ments are contained. Pride swells the mind, and causes violent
agitations in the thoughts : anger darkens and fires it. The lusts
of the flesh are tenacious by the force of the imagination, when
conversant upon objects presented by the senses ; but the lusts of
the spirit are formed and wrought in its own forge^ without th*
concurrence of the sensual facylties.

The lusts of the desiring appetite, intemperance and unclean-
ness, are so polluting, that the consciousness of such crimes will
cover the guilty with confiision. Of all the debaung titles,
whereby the devil is characterized in scripture, none is more vili-^
fying than that of the unclean spii-it : this is attributed to hiQi

t7l41?OLBB1> AND SKWltCSD. 301

ftotn th6 general nature of sin. But there is sueh a notorious
turpitude in lusts grossly carnal^ that they defile and defame the
sinner in a special manner^ not only as a rebel against God, but
the servant of corruption. The understanding is the leading su-
preme faculty : sense that rules in beasts, should serve in man.
Now what does more vilify him, than to be dissolved in filthy
pleasures, to be drowned in a sea of wine ; than a life sensual
and dissolute, drawn out in a continual connexion of dreggy de-
lights ? Gaming succeeds feasting, the ball follows the comedy,
the impurities of the night the intemperance of thcf day. Sen-
sual lusts degrade men from the nobility of their nature, the dig-
nity of their condition, as if they were all flesh, and had not a
spirit of heavenly original, to regulate and restrain their lower
appetites within the limits of purity and honour. The slaves of
sense ^' are like the beasts that perish.^' Psal. 49. He that is a
beast by choice, is incomparably more vile than a beast by na-
ture. It would infect the air to speak, and pollute the paper to
write, their secret abominations, wherein they lie and languish;
imd it is natural for men to die in those sins wherein they live^
they seal their own damnation by impenitence.

How difficult • the purging of tfa^se passions is, experience
makes evident The radicated habits of uncleanness and intem-
perance are rarely cured. It is the vain boast of the Roman phi-
Imopher, * Nobis ad nostrum arbitrium nasci Ucei : but we
must first die to ourselves, before we can be bom of ourselves :
the forsaking a sinfiil course is necessarily antecedently to the
ordering the conversation according to the rules of virtue. How
few instances are there, of persons recovered from the practice
Bnd bondage of those lusts, by the vrise counsels of philosophers!
It is in vain to represent to them, that sensual lusts are prolific
of many evils ; that intemperance is pregnant with the seeds of
many diseases : it prepares matter that is inflammable into fevers ;
it is attended with the gout, stone, cholic, dropsy, &c. which are
incomparably more tormenting, than the pernicious pleasures of
taste are delightfiil. Represent to them the foul progeny of las-
civiousness, rottenness in the body, wasting the estate, infamy,
to sacrifice what is most valuable for the sake of a vile woman ;

• Soi. de brevit* vit«

302 spiarrvAL fbrfbction

the wiMst considerations are lost upon them^ they are too weaft
a bridle to check their brutish lusts.

But are not these lusts easily subdued in christians, who have
the advantage of clearer light, stronger motives, and more liberal
assistance of grace, to rescue them from the power of sin?

The wise observer tells us, '* I find more bitter than death, the
woman whose heart is snares and nets, and her hands are as
bands : whoso pleases God, shall escape from her, but the sinner
•hall be taken by her. Behold this have I found, saitb the
preacher, cdmting one by one to find out the account, but I find
not: one man of a thousand have I found, but a woman among
all these have I not found/' EccL 7. 26, 27> 28.

It is astonishing, that for a short dream of pleasure, men
should despise heaven and hell, what is most desirable, and moat
fearful. How just is the reproach mixed with compassion and
indignation, ^' how long ye simple ones will you love simplicity^
and fools hate ktfowledgep" Prov. i.

It is worth the inquiry, how men are sottishly seduced to live
nnchastely and intemperately, against the reason and rest of their
minds.

1. The great temptation to sin is the love of pleasure ; accord-
ingly, the degrees of sensual pleasure, being more intense in
those carnal faculties that are for the preserving and propagating
life, espedally when heightened by the camai fancy, the law of
the members prevails against the law of the mind. It is said of
unclean persons, whose eyes are full of the adulteress, they can-
not cease from sin ; they cannot disentangle themselves from the
embraces of the circling serpent.

2. Carnal pretences are made use of to defend, or at least
excuse the sin of intemperance, which makes it more easily in-
dulged, and pernicious in eflect. Men, if it were possible,
would rin without sin, without discovering the guilt and turpi-
tude of it, that they may enjoy their pleasures without accusing,
xecoiltng thoughts, which \iiU turn the sweetest wine into vine-
gar. Now since meats and drinks are necessary ibr our vital
euppoit, and the measure is uncertain and various, according to
the dispositions and capacities of men's bodies, intemperate per-
sons feed high, and drink deep, without reflection or remorse^
and pretend it is for the refreshment of nature.

UNFOLDED AND BNFQKCSD. 903

3. Fleshly lusts steal into the throne by degrees. An excess
of wickedness strikes at first sight with horror* No prodigal de-*
Bigned to waste a great estate in a day; yet many from immense
riches have fallen into extreme poverty. This expence is for
his pleasure^ this for his honour^ this will not be ruinous ; thus
proceeding by d^ees^ till all be squandered away, he becomes
voluntarily poor.

An intemperate person begins with lesser measures, and is not
frequently cyvertaken : conscience for a time resists, and suqiend^
die entireness of his consent to the temptation : he drinks too
much for his time, for his health and estatej but he will not to-
tally quench his reason : yet by degrees he becomes hardened,
and fireely indulges vhis appetite till he is drowned in perdition.
A lascivious pefson begins with impure glances, tempting w<Nrds
and actions, and proceeds to unclean mixtures.

4. Sensual lusts stupify conscience ; they kill the soul in the
tye, and extinguish the directive, and reflexing powers. *' Wine
and women take, away the heart /' that it is neither vigilant nor
tender. Chastity and temperance, joined with prayer to the
Father of lights clarify and brighten the' mind, and make it re*
ceptive of sanctifying truths ; but carnal . predominant passions
sully and stain the understanding by a nistural efficieilucy, and by
a moral and meritorious efficiency. When the spirits that are
requisite for intellectual operations, are wasted for the use of the
body, the mind is indisposed for the severe exercise of reason.
Although the dupbaitions of the body are not directly operative
upon ,the spirit, yet in {heir present state of union, there is a
strange sympathy b^nveen the constitution of the one, and the
conceptioBs and inclinations of the other. Luxury and lust fasten
a rust and foulness on the mind, that it cannot see sin. in its
odious deformity^ hor virtue in its unattaintable beauty. They
raise a thick.mist that darkens reason, that it cannot discern
approaching dangers. The judicative (acuity is by the righteous
judgmtotnof God, impaired and jcomipted^. that it does not seri-
cmdiy.oomider the descent and worth of the soul, its duty and
accoiints Jbr all things done in the body ; but as ^ the spirit in
man were for no othor use, but to animate the organs of intem-
perance and lust, they follow their, pleasures with greediness. *

* Vox & amor ▼inumque nihil moderabile 8fiadeDt| Ilia padore caret,
liber amorqne meto* Ovii,

304 SPI&ITUAL PERFSeriON

It is said of the young man, enticed by the flatteries of the har*
let, that he goes after her like an ox crowned with garlands,
that insensibly goes to be sacrificed. He looks to the present
pleasure, without considering the infiatmy, the poverty, the dis-
eases, the death and damnation, that are the just consequents of
his sin. The sensual are secure : the effects of carnal lusts wne
visible in the darkness of heathenism.

Lusts alienate the thoughts and desires of the soul from con-
verse with God : his justice makes him terrible to the conscience,
and holiness distastefiil to the affections of the unclean. We
read of the Isradites, they were so greedy of the onions and gar-
lic, and flesh-pots of Egypt, that they despised the food of an-
gels ; the manna that dropped from heaven. Till the soul be
defecate from the dregs of sense, and refined to an angelic tem-
per, it can ^^ never taste how good the Lord is,'' and will not
forsake sensual enjoyments. The conversion of the soul pro-
ceeds from the enl^htened mind, and the renewed will^ ravished ^
with divine delights that overcome all the pleasures of sin.
There are, for our caution, recorded in the scripture, two fearful
examples of the enchanting power of lust. Samson enticed by
his lust, became a voluntary slave to a wretched harioC, that first
quenched the light of his mind, and then the light of his body,
and exposed him to the cruel scoim of his enemies. Solomon by
indulging his sensual appetite, lost his wisdom, and was induced
by his idolatrous concubines, to adore stocks and stones ; and
became as very an idol -as those he worshipped, ^^ that have eyes
and see not, ears and hear not :'' he rebelled against God, who
had made him the richest and wisest king in the world, and mi-
raculously revealed his goodness to him. Dreadful consequence
of sensuality !

5. There is a special reason that makes the recovery of the
sensual to sobriety and purity, to be almost impossible. The in-
ternal principle of repentance, is the enlightened conscience, re-
flecting upon past sins, with heart-rbreaking sorrow and detesta-
tion. This is declared by God concerning Israel ; ** then shall
ye remember your evil ways, and your doings not good, and shaU
loath yourselves in your own sight, for your iniquities, and your
abominations." Ezek. 36. 31. The bitter remembrance of sin i$
the first step to reformation. Now there are no sinners more
averse and incapable of such reflections, than those who have

UNFOLDED AND ENFORCED. 805

been immersed in the delights of sense. The unclean wretch
remembers the charming objects^ and exercise of his lusts with
pleasure ; and when his instrumental faculties are disabled by
sickness or age, for the gross acts, he repeats them in his fancy,
renews his guilt, and the sin is transplanted from the body to
the soul. The intemperate person remembers with delight the
wild society wherein he has been engaged, the rich wines wherein
he quenched his cares, the ungracious wit and mirth that made
the hours slide away without observation. * Now it is a rule
eoneemkig remedies applied for the recovery of the mck, that
physic is ineffectual without the assistance of nature ; but the
case of the sick is desperate, when the only itie<Uei&e, proper for
hia cure, inerenaes the disease, and brings death more certainly,
and speedily. Those who are defiled by carnal lusts have a spe-*
' cial curse ; they provoke God to withdraw his grace, according
to that fearfiil threatening, ^-^ my spirit shall not always strive
with man, for he is flesh ;" and aftw so desperate a forfeiture,
they are seldom redeemed and released from the chains of dark-
ness wherein they are bound. Accordingly Solomon frequently
repeats this observation ; <^ the strange woamn flatters with her
words : her house inclines to the dead, and h» paths to the dead.
None that go upto. her return again, neither take they hold of
the path of life. The mouth of k strange woman is a deep pit :
he that is abhorred of the Lord shall irreeoverabty fall therein."

If it be swd, that thia rq^reeentalion of the deploradile state of
the undeao, seems to cut off all hopes of their redaiming and
salvation, and may induce despair: I answer, with our Sttviour,
in another instance, ^^ with men it is impossible, and not with
God; ior with God all things are pessible/' Mark ID. 27. He
can open and cleanse, adorn and beautify, the most obstinate
and impure heart* He can, by omi^ratenl^^ace, change a
brutish soul into an angjelie, and plant a divine nature, <' that
abl^ora and escapes the corruption in the world tlirough lust."
2 Pet. 1. 4. Notwithstanding the severity of the threatening,
yet the divine mercy and grace has been exercised and magnified
in the renewing such polluted creatures. The apostle tells the
Corinthians, <^ they were fornicators and adulterers, but

« RepngnaDle natovs aihil nwiliciBO proficiet. GrfSr.
vol,. II. U

806 sPiRrruAL psrfection

were washed^ sanctified- and justified in the name of the Lord
Jesus Christ."

1. Let them address their requests to God, that he would
cleanse them fi-om the guilt of their sins in the blood of Christ,
the only fountain of life ; -and ^ baptize them with the Holy
Ghost as with fire/^' to purge away their dross and pollutions.
An unholy life is the offspring of an unclean heart. The loose

( vibrations of the^ impure eye, the enticing words of the impure
tongue, the external caresses and incentiTes of lust, are fmm the
heart. The heart must be purified, or the hands cannot ^
cleansed.

2. Suppress the first risings of sin in the thoughts and desires.
Sins at first are easily resisted ; but indulged for a time, are
difficultly retracted.

3. Abstun from ail temptations to these sins. As wax near
the fire is easily mdted, so the carnal alleetions are suddenly
kindled by tempting objects. The neglect of this duty fills the
world with so many incorrigible sinners, and hell with so many
lost souls. Men venture to walk ammig snares and serpents
widiout fear, and perish for the negleet of cireumspectioB.

4. Do not presume that you will forsake those sins hereafter,
which you are unwiHii^ to forsake at present. There is in many,
a conflict between eonviction and corruption : they love sui, and
hate it ; they delight in it, and are sorry for it ; they caoaot
live without it, nor with it, in several respects : new to iiuiet
conscience, and indulge their lusts, they please themeehee with
resolutions of a fiitui^ reformation. The tempter often excitaa
men to eonsent for once, and obtains his aios : but it is a vo-
luntary distraction to think men mxj, without apparent danger,
yield to a present temptation^ resolving to resist future tempta-
tions : for if when the strength is entire, a temptation capthratea
a person, how much more easily will he be kept in bondage
when the enemy is more tyrannous and usurping, more bold and
powerfol, and treads upon his neck, and he is more disabled to
rescue himself? The enlightened nigral conscience is armed
gainst sin; and if men regarded its dictates, if they believed
and valued eternity, they might preserve themselves from many
defilements : but God has never promised to recover sinners by
special grace, who have neglected to make use of common grace.

tJUFOLDBD AND BNVOfteEB*

In short, consider what is more torm^ting than all the pleasures
of sin, that are hut for a season, can be delightful^ the reflection
of the guilty accusing conscience, and the terrible impression of
an angry God for e? er«

CHAP. 11.

Anser is m lui of the Heah. No paision Icm capable •£ couiei. Difedioat
to preveot its rise and reign. Motives to extioguish It. The lost of the
eyes, and pride of life, are joined with the laits of the fleth. Covetousnrst
eoosldered. It is radically in (be andentandtiaff, prloclpally in fbe will,
TirtnaUy ia the aetions. The love «f it produces naay viei<Mis afcctlaat.
It Is discovered io gettiag, saving, and using an estate. The difficolty «f
caring covetonsness, made evident from the causes of it; and the unsuc-
cestfalness of means in order to it. It is the root of all evH. Exclodet
from heaTen. It is the most osfaaaoaabla paarian. Tha pmeot world
caanot alford perfection or s a ti a f acHoa to the Imaiortal soul, Th« prap^
means to mortify covetoasness.

Secondly. AnGER is another lust of the lesk Of all the
passions none is less capabk of counsel, nor more lebeiKavs
against the empire of reason : * it daritens the mind^ and causes
snch a fieree agitatioii of the spbits^ as when a storm fllb the air
with black doudSy and tcnrible flashea- of figktning. It often
breaks fdrth so suddenly, tJnt as some acute dJaettseSy if checked
at first, bfecome moro violeiit^ thete is no tfaaa for remedy, nor
place for cure ; so there b such an irrevocable precipitancy of
Hat pasMona, tkat the endeaTonr to repreas tlieir Any, enrages
them. It is astoniahing What enoniioua oxoaaaes tod miaehiefe
are caused by it i How aoany houses are turned into dens of
dragons, hour many kiiigdoma into ieUs of >bIood, by this fietee
paaaioB?

To prevent its rise and reign, the most necessary counsel is,
if possible, to quench the fimt ^ariu that appear, which are
seeds pregnant with fire. . But tf it be kilidlad da not Csed the

* Nescio atruA nagis detestabile vitiuio sit, ac defbniie," Sen. ife Tp*

V 2

308 8P1BITUAL FBUBCTIOK

fire by exasperating words. A pradent siletice will be mcNte ef-
fectual to end a quarrel, than the most sharp and piercing reply
that confounds the advei-sary. Julius Caesar would never assault
thme enemies with arms^ whom he could subdue by hunger. *
He that injuriously reviles us, if we revile not a^rain, and he has
not a word from us to feed his rage, will cease of himself ; and
like those who die with pure hunger, will tear himself. He-
zekiah commanded his counsellors not to say a word to Rab*
shekah.

Try by gentle and meek addresses to compose the ruffled minds
of those who are provoked. It is the observation of the wisest
of men, '* that a soft answer breaks the bones :" it is usually
successful to make stubborn spirits compliant. Indeed some are
so perverse in their passions, that the miMest words will incense
|hem; no submission, no satisfaction will be accepted; their
anger causes mortal and immortal hatred. But these are so for
from being christians, they are not heathens ; but divested pf all
humanity.

If wngtr has rushed into the bosom, that it may not rest there,
cancel the remembrance of the provocation. The continual re-
flecting in the thoughts upon an injury, hinders reconciliation.
The art of oblivion, if practised, would prevent those resent-
ments that eternize quarrels, f For this end, let us consider
wiiat may lessen the offence in our esteem : in particular, if veiy
injmioiia words an spoken against us by one in a transport of
aogerj they should be more easily despised, when they seem
more justly pitivoking; for Aey proceed from rage, not from
reason ; and no person, that is of a wise and sober mind, wiU re-
gard them, but as wocds spdie by a nek man in the height of a
calenture.

Now to make us eare6d to prevent or allay this pasRon^ it will
be requisite to coaaider the indmation and sway cf our natures;
aonae as soon take fire as dry thonss, and retain it as knotty
wood. Now it is a fundamental nde of lifie, that our weakest
part must be guarded with the most jealousy, and fortified with

* Idem ease elbl contiliam adYerms hAtienl, qaod pleritqiie medicit contra
vMa corpof HID : iAmm poUnt qiiam ferro sopenwdi.

f Qnare fert agri rabiem ft phenetici verba ? Kanpe qaia netclre vidca-
tar qaid faciaat. Scn^ L$*de. Ira,

UNFOLDED AND BNFORCSD. 809.

tfce Strongest defence : there we must expect the most dangerous
and frequent assaults of satan : there he will direct his battery,
and place his scaling-ladders. Let therefore the following con-
siderations settle in our hearts. How becoming an understand-
ing creature it is to defer anger ? For the passions are blind and
brutish } and without a severe command of them^ a man forfeits
his natural dignity. What is more unreasonable^ than for a man
deeply to wound himself^ that he may have an imaginary satis-
faction in revenging an injury ? Into what a fierce disorder is
the body put by anger ? The heart is inflamed, and the boiling
spirits fly up into the head, the eyes sparkle, the mouth foams,
and the other symptoms of madness follow* Inwardly, the an-
gry man suflers more torments than the most cruel enemy caa
inflict upon him. A man of understanding is of a cool spirit.
It was the wise advice of Pyrrhus, * to those whom he instructed
in the art of defence, * that they would not be angry : for anger
would make them rash, and expose them to their adversary.
He that hath mst role over his own spirit, is like a city broken
down, and without walls;' and consequently exposed to i^ine
and spoil by every enemy. Satan hath an easy entrance into
them, and brings along with him a train of evils. We are there •
fore directed to n'atch against anger, ** and not to give place to
the devil." Eph. 4. Consider how honourable it is to pass by an
oflence : it is a royalty of spirit ; an imitation of God, in " whose
eyes the ornament of a meek and quiet spirit is of great price."
The greater the oflence, the greater the glory of pardoning it.
How pleasant it is t << The soul is possessed in patience ;" it is
oool and quiet; there is a divine and heavenly consent of the
mind, the will and aflections. f The breast of a dispassionate
nan is the temple of peace. Besides, let us frequently remember
our want of the divine compassion : there is no man so innocent,
unless he absolutely forgets that he is a man, and his many frail-
ties, but desires that the cause of his life, in the day of judg-
ment, tnay be tried by the tribunal of clemency; for no man can
then be saved but by pardon. The due consideration of this will

* Ne ira&carentor. Ira enim perturbat artem : eC qaa neceat tanCuiDy
noo qua careat atpicit. Sen, de lu

f Nee est quisqaaoi cui tam talde innocentin saa placeat, at Don stare in
c«a«pecttt clemeotiam paratam banaois erroriboi s^vdeat. Stm^ dt Ckm*

V 3

SIO SnUTUAL PBSVBOTIOM

make us more hardly provoked, aod more easily appeased wkk
those who ofiend us.

Let us pmy for the descent of the dove-like Spirit into our
bosoms, to moderate and temper our passions. '^ Meekness is
the ihiit of the Spirit/' Gal. 5. 22. There is a natural meek-
ness, the product of the temperament of the humours in the
hody ; this is a rare felicity : there is a moral meekness, the
praduct of education and counsel ; this is an amiable virtue :
there is a spiritual meekness, that orders the passions according
to the rule of the divine law, in conformity to our Saviour's ex-
ample ; this is a divine grace, that attracts the esteem and love
of God himself. This prepares us for communion with the God
of peace here, and in heaven.

To obtain this excdient frame of spirit, let us be humble in
our minds, and temperate in our aflfections, with respect to those
things that are the incentives of passion. The false valuations of
ourselves, and the things of this world, are the inward causes of
sinful auger. Contempt and disdain, either real or apprehended,
and the crossing our desires of worldly enjdyments, inflame our
breasts. Our Sariour tells us, he is <^ meek and lowly;" and
meekness is joined with temperance, as the productive and
conservative cause of it. He that doth not over-value himself,
nor inordinately affect temporal things, is hardly provoked, and
easily appeased*

Thirdly, I will consider the two other vicious affections, joined
by St. John with the lusts of the flesh, the lust of the eyes, and
pride of life ; from which we must be purged, or we are inca-
pable of the blessed relation of God's children, and of his &voiir.
The infamous character of the Cretians, is proper to the ambi-
tious, covetous and voluptuous ; ^' that they are evil beasts, and
slow bellies/' Covetousness is a difiusive evil, that corrupts the
whole souL It is radically in the understanding, principaHy in
the wiU and affections, virtually in the actions.

1» It is radically in the understanding. Men are ibst en*
chanted in their opinion of riches, and then chained by their af-
fections. The worldly-minded overvalue riches, as the only real
and substantial happiness; the treasures of heaven, which are
spiritual and future, are slighted as dreams, that have no exist-
ence but in the imagination. They see no convincing charms in
grace and glory : the lustre of gold dazzles and deceives them ;

UM^QLMtD AKD J»fFf>acSI>« 311

they w31 not believe it is dirt. Gold is their sun and 9hield, that
supplies them with the most desirable good things in their
esteem, and preserves them from the most fearful evils. Gain is
their main design^ and utmost aim : their contrivances and pro-
jects are, how to maintain and improve their estates ; and the
most pleasant exercise of their thoughts, is to look over their in*
ventorjr.

2. Covetousoess is prindpally in the will, the place of its resi-
dence ; it is called, ^'tbe love of money :" there is an inseparable
relation between the heart and its treasure. We are directed,
^' If riches increase, set not your hearts upon them.'' It is ob-
servable, that the eager desire to procure riches, is often subor-
dinate to other vicious affections, either to prodigality or pride.
Prodigality excites to rapine and extortion, from the violent mo-
tive of indigence, that is its usual attendant, and from the con-
spiring lusts of sensuality, which languish, unless furnished with
new supplies and nourishment. Or pride urges to an excessive
procuring of wealth, to maintain the state and pomp of the vain*
glorious. Now if these vicious affections are corrected, the inor-
dinate desire of riches will be suddenly cured.

But covetousness, in its proper sense, implies the seeking rich*
es for the love of them, not respectively to their use. From
hence it is the most unreasonable affection, and more inexcusable
than any that are derived from the carnal appetites. Now love
is the leading affection, and produces,

(1.) Immoderate desires of riches : for what is loved for itself,
is desired with an unlimited appetite. Covetousness, ^' like the
grave, never says it is enough.''

(2.) Immoderate joy in possessing them. A covetous man is
raised and ravished vabove himself, in the sight of his treasures :
be thinks himself happy without reconciliation and communion
- with God, wherein heaven consists. It was a convincing evi-
dence of Job's sacred and heavenly temper, that he did " not re-
joice because his wealth was great, and his. hand had gotten
much." Job 31. 25.

(3.) Anxious fears of losing them. The covetous suspect eve-
ry shadow, are fearful of every fancy, wherein their interest is
concerned. They are vexed with the apprehensions, lest they
should be oppressed by the rich, robbed by the poor, circumvented
by the crafty, or suffer loss by innumerable, unforeseen and inevi-

V 4

312 6PIJtIT0AL PBRmcnoM

table accidents. Content is the poor man's riches^ when posses*
sion is the rich man's torment.

(4.) Heart-breaking sorrow in being deprived of them. - Uyaa
touch their treasure^ you wound their hearts. According to the
rule in nature, what is possessed with joy, is lost with grief; and
according to the degree of the desires, such will be the despair
when they are frustrated. Poverty, in the account of the ca^ et-
ous, is the worst of evils, that makes men absolutely desolate.
Blind unhappy wretches ! Eternal damnation is the extremesC
evil. It is infinitely better to be deprived of all their treasures^
and go naked into paradise, than to fall laden with gold into the
pit <^ perdition.

3. Covetousness is virtually in the actions ; which are to be
considered either in the getting, sai^ng, or using an estate.

(1.) The covetous are inordinate and eager in their endea*
vours, to get an estate. They ''rise early, lie down late, and eat
the bread of carefulness :" they rack their brains, waste their
strength, consume their time ; they toil and tire themselves to
gain the present world : for when lust counsels and commands,
violence executes. Their eyes and hearts, their aims and endea-
vours, are concentrated in the earth. '' Who will show us any
good ?" is their unsatisfied inquiry. They are greedy and earn**
est to obtain great riches ; for they measure their estates by their
desires, and they will use all means, fair or firaudulent, to amass
wealth. The lucre of giun is so ravishing, they will not make a
stand, but venture into a house infected with the plague, to get
treasure.

(2.) They are sordid in saving, and contradict all divine and
human rights by robbing God, their neighbours and themselves,
of what is due to them. A covetous man robs God, the proprie-
tor, in neglecting to pay what he has reserved for works of piety
and charity, as an acknowledgment^ that all is firom his bounty :
he robs the poor, his deputed receivers: he defirauds himself; for
God bestows riches for the support and comfort of our lives, that
we may with temperance and thanksgiving^ enjoy his benefits : *
he wants what he has, as well as that he has not.

(3.) They are defective in using riches. If they do works ex-
ternally good, the spring and motive is vicious; and the ends

* Avaro tarn deeit quod habct, quam quod ooo babef.

UHVOLBBB ADD fiNFOtlOfiD. 313

more Burdy discover men than their actions^ They do not acts
(rf piety and charity in obedience and thankfulness, to imitate
and honour God, but sometimes for reputation and fame ; as the
Pharisees, Mat. 6. (whose inseparable properties were pride and
covetousness) dispensed their alms with the sound of a trumpet,
to call the poor together. Other sins require shades and retire*
ments, but pride to be conspicuously distinguished from others.

The covetous sometimes do good^ to compound with God^ and
appease conscience, for their unrighteous prociunng riches : their
gifts are sin*ofiering8 to expiate the guilt contracted by ill-gotten
goods, not thank-o£f«ring8 for God's free favours and benefits.
To countenance their opinion and practice, they alledge our Sa-
viour's counsel, <^ Make to yourselves friends of the mammon of
unrighteousness, that when ye fail^ they may receive you into
everlasting habitations :'' Luke 17. as if bestowing part of their
unrighteous gains, would purchase discharge from the arreiars due
to divine justice. Can there be a more monstrous perverting the
lectitude of truth, to conform it to the crooked lusts of men ? *
St. Austin speaking of this vain and impious presumption of some
in his time, advises them, ^ Do not form such an unworthy con-
ception of God, as were very unbecoming a good man : he is not
to be bribed by oflferings of robbery, as if he were a party in the
robbery : such alms and legacies are so far from propitiating him,
that they cry for vengeance against those that offer them.' Yet
how many, who have raised great estates by unrighteousness,
cpiiet their accusing thoughts by resolving to bequeath some pious
legacie8,,when they ^all leave the world ? And how often when
a rich man dies, his last will dies with him, and is buried in ob-
livion ? How can an unrighteous man confide in the conscience
of another, when his own has been so unfaithftil ? Besides, that
is only ours that remains when all our debts are paid j and till
there be restitution of what by deceit or force was unjustly got,
there is nothing to give.

A covetous man is very dcffective in the manner of giving/
There are internal affections to be mixed with the acts of cha-
rity. They must be done with readiness and alacrity; and not
wrung out, as a man presses sour grapes : for there is no moral
vahie in benefits so obtained. God loves a cheerfiil giver. Cha«

* Noli talem tibi piosere deam. Jug. Sim, 35. di Verh Dom.

314 s^tmrruAL nftncnoir

rity mmt be nnoonstriiiied as wdl as unooiifiaid ; firee, and i»*
apecting ail in their wants and nuseries. Now ocuvetottaBess makes
<Hie as unwilUng to part with his nKmey, as to have the bloody
the treasure of life, drawn from his veins. We are directed to
put on bowek of oompaasiony and to remember them in boads^
as bound with them. CoK 3. 8. Covetoasness infuses an unte-
lenting frame into the breast, hardens the bowels, and makca
them incapable of melting impressioDS, The hmguishing looks,
the pleading eyes, the com|riaints and calamities of the misera-
ble, do not affect those in whom covetousness reigns : the tender
inelinations of humanity are quenched by it.

The covetous will not give in proportion to their abilities, and
the exigencies of others. It is true, an estate is ofken more in
reputation than in reality, and there cannot be a visiUe oonvin-
cing-proof of covetouflness from the meanness of the gift; but
there is a secret proof from the conscicnoe of the giver, and
known to God. The viddow that gave two mites to die sacred
treasury, vras more libesal than diose who threw into it richer
gifts. " God accepts ncooiding to w4iat a man has, and not ae»
cording to what he has not.'' A covetous man, thoi^gh rich,
will pretend the emaUness of his estate to excuse and palliate his
illiberal giving ; and makes himself doubly guilty, offi^gnedp^
▼erty, and real avarice, in God's sight : but '' • libcnl man de-
viseth Kb^al things:*' he duly considers the droomstances of per*
eons in want; and esteems a juat4)ccasion of charity, to bo a
golden opportunity, and will be noble and magnificent.

I will now consider the difiiculty of the cure. This will be
evident from the causes of the disease^ and the frequent unsuc-
cessfulness of the means in Ofder to it. There is no kind of sb-
nera more inconvindble and incunMe, than the worldly-minded.
It is a rule without exception, thoae sins which have the greatest
.af^arance of reason, and the least of sensuality, are the most pku«
^ible and prevailing. So long as there are remains of reason in
mankind, there will be modesty ; and brutish hists will expose to
ahame. The high birth and honourable rank of the undean,
cannot varnish and disgmse their impurities, but render them
more infamous and odious. Besides, unless men are not prodi-
giously bad, if they are not free from fault, they vrill not defend
their intemperance and incontinency. If there be any spark of
conscience alive, it discovers and condemns those sins, and assists

UNFOLOnO AN0 SMPORCBB. 315

« faidifid coonflellor in their cure. But the covetous, by many
hit preteneeS) justify themsehres: the i^Kistle expresses them
« by the cloftk of covetousnesss/' 1 Thes. 2. 5. to hide its fil-
thiness. They pretend to be frugal, but not covetous : they al-
ledge the example of those who are reputed wise, who prosecute
the gains of the world, as the main scope of their actions : they
will tell you, it is necessary prudence to improve all opportunities
to increase their estates, to secure them from evils that may hiqp-
pen $ and to neglect providing for our families is worse than infi-
delity. Thus reason is engaged to join with the affection.
From hence the covetous are not only enamoured with the un-
worthy object, but averse from the cure of the vicious affection*
The love of money smothers the mind with ignorance, and dark*
«D8 its seffBity) that the filthiness of the sin is indiscernible.
The covetous are like peieons sick beyond the sense of their dis*
«afle, and near death, without feeling the presages of it. Be*
aides, tho^e corrupt affections, which in their rise and d^;rees
depend upon the humours of the body that are mutable, are
sometimes with force, and violence canried to their objects ; but
when tbe disporition of the body is altered, they flag, and dis*-
tastee succeed : but the root and principle of covetousness is in
Ac will$ and when that is depraved, it is diabolical in obstinacy.
The most fieree and greedy beasts, when they have glutted their
ravenous appetites, * do not presently seek after new prey; but
covetousness, like a dropsy thirst is inflamed by drinkipg, and
enraged by inarearing ridies. And whereas other vicious desires
Are weakened and broke by lapse of time, covetousness derives
new life and vigour from age. The thoughts and affections of
the OMetotts are never more deefdy tainted wUi the earth, than
whMi they drasv near to their Cttal period, and their bodies must
be rseolved inlo their original elements.

Tbe diffioalty of tbe eure is evident from the ineffieien^ of the
means used to effect it. The divine authority of the scripture,
the eiearest reason, the plainest experience, are often used in vain
to refenn the covetous. Of a thousand persons, in whom covet-
4Nisness is the regent hist, scarce ten are cleansed and changed
from covetous to be liberal.

1. The word of God has no commanding persuasive power

* Cftaetnitm seqattnr eora penalam majoramqae famet.

316 SPmiTtTAL ntRMCTION

upon them. The word declares, that " covetousness is idola-
try ;" for it deposes God, and places the world, the idol of men's
heads and hearts, in his throne : it deprives him of his regalia^
his royal prerogatives, which he has reserved to himself in the
empire of the world. He is infinitely jealous of our transferring
them to the creature. Our highest adoration and esteem^ our
confidence and trust, our love and complacency, our depeiidance
and observance, are entirely and essentially due to him. *' Who
in the heaven can be compared to the Lord? Who among the
sons of the mighty can be likened to him?*' Psal. 89. 6,
** Whom have ' I in heaven but thee ? and there is none upon
earth I desire in comparison of thee." Psal. 73. 25. <^The
Lord is my portion, saith my soul.*' Lam. 3. <^ The name of
the Lord is a strong tower^ the righteous fly to it, and are safe*
Behold, as the eyes gf servants look to the hands of their mas-
ters ; so our eyes wait upon the Lord our God, until he have
mercy upon us." Prov. 18. 10, 11. These scriptures are de-
clarative of those eternal respects that are due to God firom rea-
sonable creatures ; and he is highly dishonoured and displeased,
when they are alienated Irom him. Now the covetous deify the
world : ^' The rich man's riches are his strong city, and as an
high wait, in Ms imagination." He will trust God no fiirther
than according to visible supplies and means : he takes not God
fer his strength, ** but trusts in the abundance of his riches.'*
His heart is possessed and polluted with the love of the worid,
and God is excluded : therefore we are commanded, '' not to love
the world, nor the things of it : if any man love the worid, the
love of the Father is not in him." He is provoked to jealousy,
the most severe and sensible attribute, by the coldness of men's
love. From hence it appears how this comprehensive sin is in-'
jurious to God. The psalmist tells us, that the covetous are not
only the objects of God's anger, but abhorrence : thus he brands
them, " The covetous whom the Lord abhors." The words are'
of the most heavy signification. If his lovingkindness be better
than life, his hatred is worse than death.

It is the root of all evil, in persons of all conditions, civil anit
sacred. This bribes those that are in the seat of judgment, to
dear the guilty ; and which is a bolder crime, to condemn the
innocent. Of this there is recorded a cruel and bloody instance,
in the death of Nabotb^ occasioned by Ahab's covetousncss.

UNFOLBBD AND BNFOftCED. 317

This corrapts the preachers of 4he word^ to speak to the lusts,
not the eonsciencea of men, upon whom they have a -servile de-
pendance : and as the spirit of delusion is never more the spirk
of delusion, than under the appearance of an angel of light ; so
his ministers are never more his ministers, than when they per-
vert the word of God to support sinful practices by corrupt prin-
ciples. Covetousness makes men faint and false in the time of
trial : they will save the world with the loss of their souls. In
short, it was the impulsive cause of a sin of the greatest guilt
that ever was committed, in betraying the Son of God ; and his
suffering the most cruel and ignominious death : a sin never to
be expiated, but .by the flames that shall consume this worlds
the place wherein he suffered.

CovetooBiess esceludes all, in. whom it is predominant, from
the kingdom of heaiven. Lasarus may as soon be esqielled from
Abraham's bosom, as a covetous man may be received into it.
<^ Be not deceived, neither fornicators, nor idolaters, nor effemi-
nate, nor abusers of themselves with mankind, nor thieves, nor
covetous, nor. drunkards, norrevilers, nor extortioners, shall in-
.herit the kiiigdom of God. A covetous wretch is in as direct a
.progress to damnation, as the most notorious sinners, guilty of
the most filthy lusts, natural and unnatural. Did m^ believe
and prize. heaven, how would this terrible denunciation strike
them throii^h ? But what tongue has so keen an edge, as to cut
a passage throiigh rocks, the hardened hearts of the covetous ?
The word cannot enter into the conscience and conversation of
the earthly-minded. If you discourse ^^ to them of righteousness
and judgment to come, they are. not at leisure to hear,'' or will
not attend. Tell them of another world, when they are ready
to be expelled from this present world. We have a most con-
vincing instance of inefficacy of divine instruction upon the cove-
tous. Our Saviour directed Ins auditory to the best use of rich^
es, in doing good to the saints in their wants, '^ that after death,
they might be introduced into everlasting habitations : and it is
said, '* that the pharisees, who were covetous, heard all these
things, and derided him/' Luke 10. 14. They were fixed in their
principles and resolutions to increase and secure their wealth :
they had their religion in numerato ; gain was their godliness ;
and were so strongly conceited of their own wisdom, that they
despised the authority^ counsel, and love of the Son of God.

318 spiRiTUAX. nEiBcnoir

2. Thelofveof money^'diflcorered in heiqiiiig up riches^ and
the tenacious humour in keeping them, is directly contrary to
the clearest reason, and perfectly vun. The nation of Tanity
consists either b the change and inconstancy of things, or when
they haYC not reasonable and worthy ends. In both respects,
oovetottsness is vanity : for the object of that passion is the pre-
sent world, the sphere of mutaUKty ; and the immoderate care
and labour to obtain and ptcso rv e it, is not for a 8(did, substan*
tial, but a mere imaginary good* In this sense, the most beau-
tiful colours, were there no eyes to see them, and the sweetest
^sounds, were there no ears to hear them, are vanities. Accord-
ing to this role, the greedy denre of ridies for riches sake, whidi
is the most prqper notion of avarice, is the most unreasonable
and vain aflfection ; for it has no end. The apostle tells us, that
*' an idol is nothing in the world ;'' the matter of it may be gold
or silver, but it has nothing of a deity in it. He that wonhips
it, worships an object not only most unworthy of adoration, but
which has no existence, but in the foncy of the idolater. So he
that loves money far itself, sets his aflection upon an end that
has no goodness, but in his foolish ima|fination, and consequent-
ly is no true and valuable end. This will be evident, by consi-
dering there is a double end to which huriiane aedons should be
directed ; the particular immediate end, and the usivierBal last
end. The particular end to which reason directs in acquiring
money, is to supply us with necessaries and eonveiiiencies in the
present state ; and this is lawful, when our care and labou!^ to
obtain it, nre not inordinate nor immoderate. >FVuitioii gives
life and sweetness to possession. Solomon observes with a se-
vere reflection, ^ there b one of whose labour there is no end,
who is not satisfied with riches, heidier suth he, for wbimi do I
labour, and bereave my soul of good ; this is also vanity, and
sore travel.'' If one has a caMnet full of peails, and has not a
heart to make use of them, it is 9II one as if it were foil of cher-
ry-stones : for there is no true value in the possession, but in or-
der to the true and noble use of them. This draws so deep of
folly, that it is amazing that reasonable men should hyve money
for itself; but the covetous have reprobate minds- without judg-
ment, and discerning faculties without using them.

The universal and last end of our actions, consists in the eter-
nal enjoyment of God. Now the possession of the whole world.

VMfOtBBD ANB SMfOBCSB. 819

18 of uo advantage toward the obtaining ftitiire happiness : nay,
it deprives men of heaven, both as the love of the world binds
their hands from the exercise of charity, and as it aUenates their
hearts from the Iovq of God.

The present world cannot afford perfection or satisfiiction to
an immortal spirit*

(1.) Not perfection. ^ The understanding is the highest itAcu]*
ty in man, and raises him abo?e the order of sensible creatures ;
and this is exceedingly debased by overvaluing earthly things.
Indeed sense and fancy, that cannot judge aright y»f objects and
actions, if they usurp the judgment^seat, the riches of this world
appear very goodly and inestimable. There is no lost more de«
grades the eternal soul of man hoai the nobility of its nature,'
than covetousness : for the mind is dencnninated and qualified
from the objects, upon which it is conversant. Now when men's
thoughts are grovelling on the earth, as if there were no spark of
heavoi in them, when their main designs and contrivances are to
amass riches, they become earthly, and infinitely fall short of
their or^pnal and end.

(2.) Riches cannot give satisfiiction to the soul, upon the ac*
count of their vast di8pr<qKwtion to its spiritual nature and capa^
dty, and eternal duration. Yon may as reasonably seek tor pa-
radise under the icy poles, as for fiill contentment in riches.
The kingdoms of the world, with all their .treasures, if actually
possessed, eankiot satisfy the eye, modi less the heart. There,
is no suitableness between a spiritual substance, and earthly
things. The capacity of the soul is as vast as it9 desires, which
can only be satisfied, with good truly infinite : but carnal men, in
4 delusive dream, mistake shadows for substance, and thin ap-
pearances for redities. Besides, the fashion of this world passes
away: riches take wings, and like the eagle, fly to heaven, or
the possessors of them Ml to the earth. The soul can only be
satisfied in the fruition of a good, as everlasting as its own dura-
tion. In shorty the favour of Crod, the renewed image of God
in the. soul, and communion with him, are the felicity of reason-
able creatures.

(3.) .The plainest eiqperience does not convince the covetous
<|f their folly, and correct them. It is universally visible, that
riches cannot seeum men £mn mieeries and mortality : they are
like a reed, that has not strength to support, but ^atpn esato

S20 SPIRITUAL PBRFBCTIOM.

wound any one Chat rests on it. Earthly treasures cannot secve
us from the aqger of God, nor the violence and fraud of men.
How often are fieur estates ravished from, the owners? But sup-
pose they are continued here to the possessor, they are not anti*
dotes against the malignity of a disease ; they cannot purchase a
privilege to exempt the rich from death. And is he truly rich
that must be deprived of his tre&sures when he leaves this world,
and ^nter naked and solitary into the next world, where he will
be poor for ever ? He is rich that carries with him divine graces
and comforts, the treasures of the soul, when he dies, and takes
possession of the inheritance ^^ undefiled, that passes not away."
How often do worldly men in their last hours, when the thoughts
of the heart are declared with most feeling, and least affectation,
condemn their unaccountable foUy, for their having set their
'< adections on things below, and neglecting things above ;*' that
with such fervour and constancy they prosecuted their secular
ends, and were so coldly affected to eternal things, as unworthy
of their care and diligence ? Those forl(Nm wretches in their ex-
tremities, with what significant and lively expressions do they
decry the vanity of this worM, and the vanity of their hearts in
seeking it ? It is related of Philip king of the Macedonians, that
while one was pleading before him, he dropped asleep ; and
waking on a sudden^ passed sentence against the righteous cause :
upon this the injured person cried, < I a)>peal/ The king with
indignation asked, ^ to whom ? He replied, ^ from yourself sleep-
ing, to yourself waking ;' * and had the judgment reversed that'
was against him. Thus in matters of eternal moment^ if there
be an appeal from the sleeping to the wakiiig thoughts of men,
when death opens their eyes to see the dross of false treasures,
and the glory of the true, wliat a change would it make in their
minds, affections and actions ? But O folly and misery ! they
but superficially consider things, till constrajioed when it is too
late.

From these considerations we understand the reasons of our
Saviour's declaring, '^ It is as easy for a camel to go through the
eye of a needle, as for a rich man," that trusts in his riches^
^^ to enter into the kingdom of heaven." " But what is impos-

• Q«M dignam itoUdli neatilMiiliiiipreoeor* opm haawm amblant t et cm
falM f raTi mole paraveriat, ttt«i vera c«f BMcaot bona. .

TJNFOLDBD ANI> XNTORCBD. 321

tible with men, is possible with God/' He can by so strong a
light represent the eternal kingdom to men's minds, and purify
their affections, that they shall so use the world, that they may
enjoy God. We should from hence be- excited to watchfulness
against this sin. Our Sariour gave a double caution to his dis-
ciples, '^ take heed and beware c^ covetousness/' In some, the
leprosy appears in their foreheads j their company, their conver-
sation, make it evident, that the w^M is " set in their hearts :'*
in others, the leprosy is in their bosoms ; their affections. are in-
tensely and entirely set on the world, though the discovery is not
so visible : none but the circumspect <^an be safs*

In order to the mortif}'ing this lust, the following means,, with
the divine blessing, will be-v^ry usefsK The inward causes of
the greedy desires and tenacious humour istt^ covetous, are the
irregular esteem* of riches, and consequently, the jealousy of lo*
sing what is so highly valued ; and solicitude to prevent aH pos-
sible iuture wants. Now to take away^these causes, consider,

!• There are treasures infinitely more precious and durable,
and more worthy of our esteem an^ love, than aU the gold that
is drawn from the mines in Peru, the trtie enrichments of the
soul ; without which a man, possessed of all the weahh of the
flota, is not rich towards Godj but ^'wretched, and miserable,
and poor, and blind, and naked/* Rev. 3. God offers himself
to be our portion, who is rich in all perfections, whoKe treasures
are unsearchable and unwasted : if we seek his love, and grace
to love him, we $lhM' inherit ^ substance and durable riches.''
The apostle, when the scales were fiedlen from his ^es, discover-
ed such '< an excellency in the knowledge of Ohrist^ that he
counted all tliirigs loss and dung, thai he might have an interest
in him/' This eminent advantage there is in seeking heavily
treasures, we shall certainly obtain %hem, and never be deprived
of them; whereas the most eager ]^rsuit of 'earthly riches^ is
uncertamly successful ; and if we do acquit^ them, they will cer-
tainly be lost. 'Now' as inward bleeding that endangers life, is
stopped by revubion, in opening a vein ;■ so if Che stream of our
affections be directed to things above, it will stop theiv infpetu*
ous <iurrent to things beknv.

2. The liberal-use of riches fbr the gtory of God, and in cha-
rity to others, is the best means to secure the tenor of our tem*
pora) possessions : for the neglect of pi^ng the tribute we owe

VOL, II X

322 spiftrruAL pbrfbctioh *

to God, makes a forfeiture of our estates ; and be can by r^ftft
and power resume them in a moment* Beskks, there is no epi«
thet more proper to be joined with riches, than uncertain, b
that man certainly rich, whose entire estate is in a ship, sailnig
through dangerous seas, and open to frequent piracies ? There
is DO greater a distance between- a tem^t and a shipwreck,
than between often and always. Innumerable disasters are in-
minent, and nearly thfettteo the undoing of the richest mans
but God who commands the winds and the seas, and governs
the wills of men, whose providence orders the most fortuitous
evento, has promised, <^ that the liberal man^ who deviseth li">
beral things, he shall stand :" he has a special protection ; and
as he is like to Gpd in givjoig, so he shall be in not being poorer
for his giving. The apostle fncourages christians not to be oo-
vetous ; by this argument, God has said, '< I will never leave
thee, nor forsake thee." We may firmly rely on his promise $
for truth is the foundation of trusty and rest on his providence
which is omnipotent.

Add to this consideration^ there is an aocessional security to
the charitable from the assistance of others. Man is sociable bjr
instinct, and the civil life that is proper to him, will be dissobed
without mutual assistance. It ts ordered by the rale of provi-
dence, that there is no man so completely sufficient in himself
so absolately and independoitly happy, but he wants the coun-
sel, the courage,, the help of others. It is usual^ that he who
possesses most can do less, and (hat he that has less can do
more : from hence it follows, that the wealth of the one, and
the strength of the other ; the giving that wherein one abouadsi
and the receiviqg that whidi the other wants, makes such an
equipoise between the rich and the poor, that they cannot be
disjoined. Experience declaies, there is nothii^ does more ^i-
dear and engage the aflections of others to us, than acts of kindr*
ness. Beneficence joined with innocence, render men vencfabU
and amiable, conciliate esteem and love ; ^^ for a good man one
would even dare to die :" whereas the covetous and inoompas*
sionate, not only provoke God) (for he that abuses a benefit^
despises the benefactor ; and by imprisoning thdr treasures with-
out doing good, the abuse- is as real, as by a riotous wasting
them) but are exposed to hatred and contempt ; aod if a disas*
t&r surprises them, a secret joy touches the hearts of others.

n^FOLDBD AND £KPORCSl>. ^129

To distribute, is a means to increase riches : it is a rule not
only in spirituals, but in temporals ; *' as a man sows, so he
shall reap/' both in the recompences of justice, and the rewards
of mercy: he that sows bountiftilly, shall reap bountifully.
Charity is a productive grace, that enriches the giver more than
the receiver. ^^ Honour the Lord with thy substance, and the
fintfiruits of thy increase ; so shall thy bams be filled with plen^
ty, and thy presses burst out with new wine. He that gives to
the poor, lends to the Lord :'' Prov. 8. 9, 10. he signs himself
our debtor for what is laid out for him, and he will pay it with
interest ; not only with eternal treasures hereafter, but b out-
ward blessings here. Riches obtained by regular means, are the
eifects and efliisions of his bounty ; but sometimes by admirable
ways, he gives a present reward, as'-by his own hand. As there
are numerous examples 'f>f God's blasting the covetous, either by
a gangrene in their estates, that consumes them before their
eyes, or by the luxury and proAiseness of their children ; so it is
as visible he pumpen the Hierciftil, sometimes by a secret bless-
ing dispensed by an invisible hand, and sometimes in succeeding
thdr diligent endeavours in their callings.

But it is objected, the liberal are not always jHrosperous. To
this a clear answer may be given.

(1.) External acts of charity may be performed from vicious
motives, without a mixture cf internal affections, which malie
^epi accepted of God*

(2.) Supposing a ehrfsdan abounds in works of charity, and
is not rewarded here, this speci&l case does not infringe the truth
of God^s promise ; for temporal promises are to be interpreted
with an exception, unless the wisdom and love of God sees it
better not to bestow them : but he alwap rewards them in kind,
or eminently in giving more excellent blesshigs. The crown of
Hfe is a reward more worthy the desires of a ehrtstfan, th^ the
thiiqp of this world. Our Saviour assures the young mi^, *^ sell
all, and* give to the poor, and thou shalt have treasure in hea-
ven.'' Eternal hopes are infinitely more desirable than temporal
po sse ss i ons. The apostle ^^ charges the rich to do good, to b^
rich in good works, ready to distribute, willing to communicate,
laying up for themselves a good foundation, (not of merit, but
assurance) against the time to come, laying hold of eternal life.''
ITim. 6. 18, 19. If I could dlVect the covetous, how to ex*

X 2

824 SPIRITUAL PBaraGTum

cbange « weffbt of silver for an equal weight of gold» or a-wr ^
of gold for an equal weight of diamoDds, how attentively would
they hear, and earnestly follow such profitable counsel? But
what comparison is there between earthly and heavenly treasures?
Godliness^ of which the grace of charity is an excellent part,
^' 18 profitable for all thiiigs," it makes our profit eternally pro-
fitable. It is the wisdom as well as duty of belifveis, to lay up
treasures, not on earth, tha land of their banishmaat, but in the
celestial country, the place of their nativity.

CHAP, III.

Pride considered io its aaturev kinds, and degrees. It eontistt in an iaat*
derate appetite of superiority. It is moral or spiritual. Arrogance, fain*
glnry, and ambition, are branches of ft. A secret nndoe conceit of oor
own excellencies, tlie inordinate desire of praise, the asylrin^ after high
placet, aad titles of hoaonr, are4he ei^u of pride. Spiritnai pride cos*
sidcred. A presuming upon self^uflicicncy to obtain men's eiyds : a rrii*
ance upon their own direction and ability to accomplish their designs.
Sins committed with design and deliberation are from tneolence. A Tais
presaaiptioB of the goodness of Boa't spiritasl ctlatcs. Pride Is te the
front of those sins that God hates. Pride is odious in the sight of larj.
The difficulty of the cure apparent from many considerations. The proper
means to allay the tumonr of pride*

Fourthly. PrIDE of life is joined with the lusts of the flesbt
and the lust of the eyes. Pride destroyed both worlds ; it tcana-
formed angeb into devils, and expelled them from heaven ; it
degraded man from the honoiu: of his creation^ into the. condi*
tion of the beasts that perish, and e:q>eUed him firom paradise*
I will consider the nature, several kinds and degrees of ity and
the means to purge us from it.

The nature of this vice consists in an irregular and immode-
rate appetite of superiority j and has two parts; the one is the
affectation of honour, dignity, .and power, be]«md their true va-

UNTOLBED AWI>' ENFORCED. $2S

lue and wortli ; the other is the arrogating them as due to a per*-
son beyond his just desert. Th^ kinds of it are moral and spiri««
tual, which are sometimes concealed in the mind and will^ but
often declared in the aspect and actions. Accordingly it is ei-
ther arrogance that attributes an undue pre-eminence to a map's
seif^ and exacts undue respects firom others ; br vain-glory, that
affects and is fed with praise ; or ambition, that hotly aspires
after high places, and titles of precedency and power : all which
are comprised in the universal name of pride.

1. Pride includes a secret conceit of our own excellencies^
which is the root of all its branches. Self-love is so natural, and
deeply impressed in the heart, that there is no flatterer niore
subtle and concealed, more easily and willingly believed, than
this aflR&ction. Love is blind towards others, and more towards
oneself. Nothing can be so intimate and dear, as when the lo-
ver, and the person beloved are the same. This is the principle
of the high opinion, and secret sentiments men entertain of their
own special worth. *' The Heart is deceitful above all things,'*
and above all things deceitful to itself. Men look into the en-
chanting glass of their own fancies, and are vainly enamoured
with the fiilse reflection of their excellencies. Self-love hinders
the sight of those imperCections, which discovered, would lessen
the liberal esteem of themselves. The soul is a more obscure
object to its eye, than the most distant stars in the heavens.
Seneca tells of some that had a strange infirmity in their eyes^
that wherever they turned, they encountered the visible moving
image of themselves. Of which he gives this reason; * * It pro-
ceeds from the weakness of the visible faculty, that for want of
spirits derived from the brain, cannot penetrate through the dia-
phonous ah*, to see objects'; but every part of the air is a re-
flecting glass of themselves.^ That which he conjectured to be
the cause of the natural infirmity, is most true of the moral, the
subject of our discourse. It is from the weakness of the mind^
that the jucficative faculty does not discover the worth of others,
but sees only a man's self, as singular in perfections, and none
superior, or equal, or near to him. A proud man will take

• lofirmaTii ocvloriim, non potest ne proximam mrtm perrampcre* ^ed
resUtiU 5m. lib. pretemat, quest.

Std sptmrrOAl PSRncnoK

a rise from any adrantage to foment pride : some from tk€
perfections of the body, beauty or strength; some from the
circumstance of their condition, riches, or honour ; and every
one thinks himself sufficiently furnished with understanding: for
reason being the distinguishing excellency of a man from the
brutes, a defectiveness in that is very diigracefiil and the title of
fool, the most stinging reproach ; as is evident by our Saviour's
gradation : '* Whoever is angry with his brother without m cause
is liable to judgment ; whoever says Racha," that expresses his
anger oontumeliously, '^ is subject to the council ; but whoever
shall say fool, shall be punished with helUfire/' Therefore men
Bie tpt to presume of their intellectual abilities : one says, I have
not learning, as those who are pale with study, and whose lamps
shine at midnight, but I have a stock of natural reason; or I
have not a quick apprehension, but I have a solid judgment : I
have not eloquence, but I speak good sense. The high oon«>
ceit of men*s own worth declares itself several ways : sometimes it
is transparent in the countenance ; <' There is a generation,
how lofty are their eyes, and their eye-lids are lifted up/*
Sometimes it is manifest in haughty carriage : if others do not
express eminent respects to them, it is resented as a neglect and
injury. Their apparel at first made to hide shame^ proclaims
their pride.

2. An inojrdinate desire of reputation and praise, is another
branch of pride. The desire of praise is sowed in the hiiman
tiature for excellent ends ; to restrain them from those aUuring
lusts that will ruin their reputation, and to excite them to do
things noble and beneficial to the public. Praise, the reward of
doing good, is a powerful incentive to improve and secure the ci-
vil felicity. The wise king tells us, ** A good name is rather to
be chosen than great riches.'* It is a recompence God has pro*
mised, '^ The upright shall be praised.'*

The apostle excites us to strive after universal hcrfincss, by
motives from reputation as well as from conscience ; '* Whatso-
ever things are true,*' for conscience, honest, for fame^ '' what*
soever are just and pure,** for conscience, ^' whatsoever are love-
ly,** for esteem, ** if there be any virtue in ourselves, and prmse
from others,'* to propagate it, <^ think on these things." But
Hie inflamed desire of praise from men^ the beinjg incensed

mnfOtMSD AND SNTORCBD, 327

Agaimt otiiars as envious or enemies that deny it^ ihe assuming
it for unworthy causes, (where there is no true virtue, there is no
just praise) the terminating it on ourselves, and not transferring
it to God, aie the effects of a vain^glorious mind. Pride under-
values goodness in itself, and respects it only iinr the shadow that
attends it. Praise is a music so enchanting, that it inclines men
to believe that to be true which is pleasing, and which they de-
sire others sbonki believe to be true. A philosq)her, when a box
of ointment of precious composition was presented to him, feel-
ing his spirits revived with its fragrancy, broke forth with indig-
nation against those effeminate persons that perfume their hair
and habits with it for vicious ends, and made the use of it dis-
graceful. But when praise, that is so sweet and powerful a mo-
tive to encourage generous minds to the exploits of virtue, is be-
stowed on worthless persons, it is more detestable. The poison-
ous flowers of fake praise are pernicious to those who are decei-
ved and pleased with them. It is the infelicity of those who are
in the highest dignity, to whom it is uneasy to descend into
themselves, and take a sincere serious view of their internal state,
and to whom truth is harsh and displeasing, they are in great
danger of being corrupted by flatterers. Flattery is the familiar
figure of those who address to princes: sometimes by fine iraud
and unsuspected artifice they give the countenance of truth to a
lie, in representing them to excel in wisdom and virtue. But if
princes be so vain-glorious that moderate praise is esteemed a di-
minution to their greatness, and only the strongest perftimes af-
fect tbeiff sense, th^ will represent them as half deities, as se-
oond suns to the world. It was the judicious observation of
Galba in his discourse with Piso, whom he designed to be his
succe^^or in the empire of Rome. * ^* Wc »peak with simplicity
between ourselves ; but others will rather apeak with our state
than with our persons.'' In short, all that have an eminent ad-
vantage to bestow favours and benefits are li,able to be deceived
by flatterers, who are like concave>^glasses, that represent small
objects in an exorbitant figure : they will feed the humours of
those upon whom they depend, and speak things pleasing to
them, and profitable to themselves. It is their surest security to

• Btiam ego se in limipUelwIne Inleriiotltodieloqiiimvrt cetcri lUieii-
tias can fortona noitra» quam nobiscnnu TacU% BUi, 1. 1*

328 BPiEiTOAi. nRncnoN

rememW, that flatterers kave a double tongue, and $peak wkk
one to tbeiBy and with anotlier of them.

In short, virtae like the sua is crowned with its owa beams,
and needs no foreign lustre ; and it argues a sound miad lo
esteem praise as a re«iltance from virtue, and virtoie (ot itself:
but a proud man as proud, prefers the praise and shadow of vir»
tue before the reality : as a vain woman would rather wear a coun^
terfeit necklace that is esteemed true, than one 0t the finest ori«-
ental pearls that is esteemed oountcrfeit.

3. Ambition, or the hot aspiring after hi§^ plaees, and titles
of precedency and power, is another hranch of pride. The desire
of superiority in this instaaee, is ae natural Aod umvenal, that it
b manifest in persons of the lowest, rank ^ servants, shqiherdSf
labourers, desire power over others la their <eonditioiu *\ It is like
fire, the more it is fed, the more it is increased. Aiibition, if
reinforced by emulation, will venture through foul ways, by trea-
chery, by oppression, and by indignities, to obtain digmty* If
any cross accident spoil their feathers of flying to their mark, they
fall into melancholy : if any competitors be preferred, they are
ready to say, it was not virtue or merit, but favour and finrtnne
that advanced them ; and that their own desert makes them uo-*
fortunate ; f accordti^ to the two properties of pride, to exalt
themselves, and depress others.

Spiritual pride is distinguished from moral, as it more directly
and immediately dishonours God. It is true, pride is the poison
of every sin ; for in transgressing the divme law, men pieier the
pleasing their corrupt wills and depraved appetites, before the
obeying the sovereign and holy wiU of God : but in aorae sins
there is a more immediate and explicit contempt of God, and
especially Xn pride. I9lns of this nature exceedtngly ptoviAe and
kindle his displeasure.

When men presume upon a seif-sufficiency of counsel, or pow*
er, or riches, to obtain their ends. This sin waa chaiged upon
Sennacherib ; *^ I will punish the fruit of the proud heart of the
king of Assyria, and the glory of his high looks : for he saith, by
the strength of my hand I have done it, and by ray wisdom I am

• Facit avidos nimU telicitas, oec Un lemperalM cspidilaUi, at la M
^aod contigk de siaanti Sen.

f PnemUviriiiiaaiy%aiay«loQiafter«ivlcU»adcftaiL Tatm

X3VWOLJ}MX> Airi> BWVMCSD. 329

fmitxA.^' ba- 10- 12, IS. The folly is equal to the hnptety ;
as it 18 expressed by the prophet, <^ Shall the axe boast against
him that hews with it? Or the saw magnify itself agaimC
him that shaketh it?'' Thus God speaks to Pharaoh king of
Egypt ; ^* Behold I am against thee^ the great dragon that lies
in the midst of his waters, which has said, my river b mine own,
{O blasphemer !} and I have made it for myself." Thus Nebu«
chadnezaar boasted, walking in has palace, *^ Is not this great
Babylon that I have built for the house of my kingdom, by the
m^^ of my power, and the glory of my majesty ? I have laid
the foandations thereof on the eentre of the earth, and raised its
towers to the heavens."

This pride is attended with rdianee and eoniidence in their
4mn directmn to contrive, and ability to accompli^ their de-
eigna ; and with assnming the glory of all their success entirely to
themselves. The prood manage their affiurs independently upon
the providence of God, who is the author of all our faculties, and
the efl^caay of them, and totally neglect the two essential parts
4^ naCaial niigion, prayer and praise; or very slightly perform
the external part, without those inward aflections that are th^
spirit and life of them. It was the wise prayer of Hagar, '< Give
me not riches, lest I be fiiU, and deny thee." God strictly cau-
tions his people against this dangerous sin, <' Beware thou forget
not the Lord, and say in thy heart, my power, and the might
of my hand, halh gotten me this wealth : remember it is he that
gives the power to getriehes." Dent. 3. 17, 18. And it is
equally dangerous, lest men should attribute victories or prospe*
rity^ in any kind, to their own counsel and resohition, their pru*
deaee and. power, without humble and thankful observing and
acknowledging the divine providence, the fountain and original
of all our bksrings.

Whatever the kinds of sin be, when committed agamst know*
kdge with design and deliberation, they proeoed from insolence
and obsttnacy. The Israelites are eherged with this ag^vatioil
in their simiiQg; ^^Tfaey dealt proudly, and hardened thdr
necks, smI bearkened.oot to the oommandments, and refosed to
obey.'* Neh. 9« 16, 17. Proud sinuen are intiodueed boast*
ii^; ^ Oar tongues are obt own, who is Lord over ui?''^ They
wiU endure no restrainto, but are lawless and loose, as if they
were above ftar and danger* It is true, there are few so prodi^

S30 BHRntTAL ttRtBCnON

gioosly wicked a9 to speak thus ; but men's actions have a la*
guage as declarative of their words : and sinning presumptuously
with a high hand, is constructively a denial, and despising of the
dominion and power of the Lawgiver } as if be had no right to
command, nor strength to vindicate, the honour of his despised
Deity. In the last judgment the punishment of rebellious sin-»
ners will be according to the gl<Nry of God's majesty, and the ex-
tent of his power that was contemned and vilified by them.

When divine judgments are sent to correct the distdute disor*
den of the world, and sinnc;^ should with tenderness and trem-
bling << hear the voice of the rod, and who has appointed it;''
yet they proceed in their wickedness, as if God were not alwa^
present to see their sms, nor pure to hate them, nor righteous to
exact a severe judgment for them, nor powerful to inflict it ; this
aigues intolerable pride and obstinacy. God and mmnexs are ve*
ry unequal enemies : the eflfects of his displeasure should be recei-
ved with obsequiousness, not with obduration: therefore the
apostle puts that confounding question, '< Do you provoke the
Lord to jealousy? are you stronger than he ? Can you encounter
with offended omnipotence ?" To deqpise his anger is as provo-
king as to despise his love. It is astonishing, that dust and ashes
should rise to such an incorrigible height of pride, as to fly in
the &ee of God : '^Whoever hardened himself against him, and
prospered?" All that are careless of God's design to refonn
them by affietions, that seek for relief in diverting bunness
or ]deasures, provoke God to more severe inflictioaa of his anger:
but those surly proud natures that are exasperated by sufferings,
and wrestle with the strongest storms, are in conrinaation with the
stubborn spirits of hell, and shall have their portion with them.

Lastly, When men have a vain presumption of the goodness of
their spiritual state, of the degrees of their goodness, and thdr
stability in goodness, not sensible of their ccntianal want of re-
newed supplies from heaven, they are guilty of spiritual piide^
Of this there are two instances in scripture; the one in the
diurch of lukewarm Laodicea, the other in the Pharisee, men-
tioned by our Saviour. The first said, ^^ I am rich, and increa-f
sed in goods, and have need of nothing ; and knowest n<»t,. that
thou art wretched, and poor, and miseraUe, and blind^ and na-
ked." Rev, 3. The pharisee, to raise the esteem of his own
goodness, stands upon comparison with others, whos^ vices may

mnoumo and mrw0iamD* 831

te a foil to his seeming graces : be said, <' I am not as other
.men are, extortioners, adulterots, or even as this ptMiean.^' It
is true, he superficiaUy thanks God, but the air of pride tran-
spires through his devotion, by vahiing himself above others
worse than himself; as if his own virtues were the productive
cause of his distinguishing goodness. If humility be not mixed
in the exercise of every grace^ it is of no value in God's esteem :
the humble unjust publican was rather justified than the proud
pharisee.

This spiritual pride is very observable in the superstitious, who
measuring divine things with human, from that mixture of ima-
ginations, introduce carnal rites into the worship of God, and
vahie themselves upon their opinionative goodness : they mistake
the swelling of a dropsy for substantial growth, and presume
themselves to be more holy than others, for their proud singula-
rity. Superstition is like ivy, that, twines about the tree, and is
its seeming ornament, but drains its vital sap ; and under its vejr-
dant leaves covers a carcass : thus carnal ceremonies seem to
adorn religion, but really dispirit, and weaken its efficacy. Pha*
risaical prid<s is fomented by a zealous observance of things un*
commanded in religion, neither pleasing to God, nor printable
to men. On the contrary, some visionariea pretend to such a
sublimity of grace and eminent sanctity, that they are above the
use of divine ordinances : they pretend to live in immediate com-
munion with Gqd, as the angels ; and dazzled vrith specious spi*
ritualities, they n^lect prayer, hearing the word, and receiving
the sacrament, the means of growing in grace, as if they were
arrived at perfection. This is the effect of spiritual pride and
delusion.

For the mortifying this vicious dispositicm, consider that pride
is in a high degree injurious and provoking to God, An ordi-
nary malefactor breaks the king's Uws, but a rebel strikes at his
person and crown. The first and great commandment b to ho-
nour God with the highest esteem and love, with the most hum-
ble adoration ; consequently, the greatest sin is the despising his
mi^esty, and obscuring his glory. Thero is no sin more clearly
opposite to reason and religion : for the most essential duty and
character of an understanding creature, is dependance and dbser-
vance of God as the first cause and last end of all things, recei-
ving with thankfiihiess his benefiU} and referring them all to hif

332 sriBiTDAL nRncnoir

glory. Pnde contnidielB natural juatiee, by latercepting die
grateftil affiectioDate ascent of the soul to God, in eelebrating lirli
gieatness and goodness. A proud man constroetlvely puts him-
self out of the number of God's creatures^ and desenrea to be er^
eluded from hia tender providenee. The jealousy of God, his
most severe and sensible attribute, is kindled for this revdture of
the creature from its duty, and the depriving him of his proper
^ory. It is true, God's declarative glory is not profitable to '
him : but he will not give his glory to another, nor permit ano-
ther to usurp it : his coneeasion and consent would be directly
contrary to the etemad rule of righteousness, and therefore im*
possible without the denial of himself.

Pride is in the front of those sins which God hates, and are an
abomination to him : '^ A proud look,'* that is seldom disjoined
from a proud heart. God ^ looks upon the proud afar off with
a holy disdain :*' Prov. 6. 16. he resists the proud. Pride u the
most pernicious o{ all vices : for whereas any single vice is oppo-
site to its contrary virtue: undeanness expels chastity; covetous-
ness, liberality ; pride, like an infectious disease, tamts the sound
partSy corrupts the actions of every virtue, and deprives them of
thdr true grace and glory. Pride is so offensive to God, that he
sometimes permits his children to fSsO into sins of another kind
to correct pride. And he is an unskiHul physician that cures one
disease by a worse. When the apostle was liable to the tempta-
tion of pride, for his celestial visions, satan was permitted to buf-
fet him. A strange dispensation, that the prince of pride was let
loose to instruct him in humility.

The fearful examples of God'9 wrath upon the proud, must
convincingly prove how odious they are in his sight. The angels
fell by pride, and ore the most cursed creatures of the creation^
and bound with chann of darkness to the judgment of the Great
Day. Adam was rick of the same disease, which involved him
and his progeny under the sentence of the first and second death.
How many great kings, for the insolent forgetfulness of their frail
condition, were by divine vengeance cast down from the height
of their glory, and made spectacles of ignominious misery! The
proud and stubborn Pharaoh that defied the Almighty, and said,
** Who is the Lord, that I should obey him, and let Israel go ?"
that threatened, ** I will pursue, I will overtake, I will divide
the spoil r^' like the raging sea that roars, and foams^ and sw<ell%

IllteflltiiMig to 4toivii Ae latid ; bat wh«ti it ia cone to its sfi-
poititejd lioiila^ the weak nmid, Iks if its fiiry were tumed into
fear, retires into ito own channel; diat proud king was tamed
by frogs and flies, and at last diomied wil^ his army in the Red
Sea* Sennachtrih ao high flown with the ooneeit of his irrosis-
lible strength, that he ebdlenged heaipen, '< who is your God ?
that he sbould be aide to dtfver yon out of diy hands?'' fonnd
there was a just power above, thai in one night destroyed his
mighty army, and aftenj^ard cut him off in his idolatry. Nebu-
chadnezzar the head of gM in the figure repreeenting the esH
piles of the world, was for his pride turned a grazing ametig the
beasts, and by his fall was the argument of the insnkation,
'^ thou saidst in thy heart, I will ascend into heavtsn, I will ex-
alt my throne «boVe the stais of God : I will asoend above the
height of the eloads,, I will be Kke the Most High. How art
thou faHen ftom^ heaven, O Lucifer, son of the morning f how
ait thoil eut down to the ground that didst weaken nations ?"
Isa* 14. 12, 13, 14. Herod for usBKping divine hotaour was de-
foured by woms. In every i age thele are instances of God^a
terrible wrath upon the proud*

Pfide is very odious u the sight of men : therefore it often
barrows the^mMk of humility. to obtain its ends : but it is always
odious to God, udio sees the most intimate workings of It in the
heart, A proud man is an enemy to the more excellent and
worthy : he is pleaskl vnth the vices and infeticities of others, as
thfqF afford an advantage to exalt himself above them, and grieved
at their virtues and happiness which render them more vahiable
than hiBMeE

Pride is the parent of contention': it exasperates the sense of
& small oSenee, poto-an edge upon anger, and has often aflbrded
tragieal subject^ that have MM the scenes with tears and blood.
Umnihty produces patiettce : tbr it mieihes a miui tower in his
envn eyes, than he* is ' in the opinion of others. Pride treats
odiers with contempt And censure, and thereby provokes them
to turn reverence into deqiising, and love into hatred t when a
proud man fidls into misery, he is the least lamented.

That the cure of this lust is very diflkuit^ will be evident by a
yariety of conridersitions.

Pride is the sin to which angels and men in their best state
were peculiarly liable. The angels intermitting the vision <if the

334 SPtRITITAL FBRPBCnoN

diTine glory ) and reflecting upon their exeeHencies, were int<nd«
eated with self admiration. It w strange to amazement, that
they should so suddenly unlearn their natures, and diaelaim their
Maker, who had prevented them with his excellent benefits, and
raised them to tliat bright eminence above other creatures. Man
in the state of unstained innocence, when all perfections of body
and mind entered into his composition, with ail his luminaries
and graces, was corrupted by pride. '* You shall be Kke gods,''
was the temptation that corrapted him. Prodigious disorder f
His pride begins when his true glory ends i and his humility ends
when his stiame begins.

In the depravsed nature of man, pride is the radical reigning
sin, that first lives and last dies. It is called *^ the pride of Kfe.'*
Pride spring^ up in the heart of a diiid, and continues to ex«
tieme age. . Other vices have their seasons, which being expired
they wither and decay. Carnal pleasures change their oatnres,
and become distasteful ; but pride flourishes and grows in every
age. EccL 12. Now it is usually in vain to give counsels of wis-
dom to those who are sunk into foUy, the proper season is to
instruct and caution, when it may be preventive <rf folly.

The difficulty of the cure is increased, in that like a heetic
fever, it is not easily discerned till it is dmost ineuraUe. Some
vices are odious from the visible matter of them, mtemperance,
undeanness, and injustice, by defrauding and <^rassing others ;
but pride is often excited and drawn forth by the same thii^
wherein virtues are exercised, and distinguished only by the end,'
which is often coneeakd firom our own sight. The pharisee is a
signal instance of this. A man may visibly despise the ponq»
and vanities of die world, and this may raise his esteem in the
minds of real saints ; and the outward practice of goodness will
be productive of the praise of goodness in others ; tiiis will aflbrd
a strong temptation of pride. All the operations of virtnes, even
the exevcise of humiUtyy that are the matter and aiguraent of
praise, may be incentives of pride ; and those diseases are ex-
tremely dangerous, whieh are nourished by that food that is ne«
cessary to supp<Mrt life. The old serpent when he cannot seduce
men by carnal temptations, which are easily discovered, inspires
with so soft a breath the opinion of their own virtues^ that they
are insensibly tainted.

The d^re<rf external honour and power beyond what they

UNVDLDB0 XND XHSOftCBD. 38S

dka^nt to be desired, and wbat is due to the penons desirous of
them, is not easily discovered : partly, in that the aspiring after
dignity is, in the universal consent of men, an argument and in*
dicatiOD of a sublime spirit ; whereas the modest refusal of it,
exposes to infamy, as if the refuser had a leaden soul, whose
body is rather its sepulchre than its instrument : and the heart is
the arch deceiver, the most partial parasite, and its natural
falseness is fomented by the artificial flatteries of servile spirits.
Every man is a stranger to hitnsjeif ; as the eye sees things with-
out, but is blind as to seeing itself. Men study to know more of
others than of themselves, and therefore know less.

In curing the diseases of the soul, we are directed by the
method of curipg the diseases of the body ; whieh is sometimes
by medicines contrary to their nature, and sometimes by those
which are like to it. The feverish heat is not only quenched by
cooling juleps, but by cordials that fortify the vital heat, which
ooBSumes the peccant humours that fcnnent the fever.

h Consider those things which may allay the tumour of pride
and vanity. Reason is the perfection of man, and the knowledge
of God and ourselves is the perfection of reason : from hence
proceeds the magnifying God, and vilifying ourselves.

. God is the eternal Jehovah, '^ and there is none besides him."
He alone has an independent and infinite existence. All other
things are from his efficiency : every spark of life, and degree of
being is firom him. Without the least strain of his power he
made the world, and as easily upholds it. All created things
have but an appearance and show of being, in him alone is the
solidity and stability of being for ever. He dwells in light un*
af^roAchaUe, not only to n^Ntal eyes, but to the iqunortai
angels. He is the <wly wise, and good, and immortal Being.
In the present state, great and wimU are not words of absolute
but comparative signification, with respeqt to the various condi-
tions of men ; as one pearl is called great resp^tively to another^
though small in itself: but there is none absolutely great but
God, who is truly infinite. In heaven, where the blessed spirits
have the most immediate and fullest view of the Deity, '^ the
Lord ahne is exalted.''

2. Consider that the whole world intellectual and sensible,
compared to God, is but as <' the drop of the bucket, and the
dust of the balance :" and what part are we of that drop and

336 SPIRITUAL FBRfBCnOlt

dust ? If we consider men in the state of primitive aatnre, it is
an evident principle written in their hearts, with characters of
the clearest light, that it is their most reasonable duty, entirely
to renounce themselves, and to devote themselves to the g^oiy of
God : but if we consider them as creatures and sinners, that can
assume nothing as their own, but their sins and miseries, the pe-
nal consequents of them ; this will humble us below the brutes,
who never transgressed the order of their creation. We are less
than the least '^ of all God's mercies,'' and our sins deserve the
heaviest of his judgments.

Consider the men that most excel others, are as naked of na-
tural good, as destitute of moral and spiritual good as others.
^' Every good and perfect gift comes from the Father of lights :''
and as those are the best gifts that come from him in that notion,
so they are most depending upon him, and are continued by ir-
radiations from him. There is a difference between the impres-
sions of sounds, and the emanations of light in the air. S<mnds
are propagated by successive motion from one part of space into
another, afker the first cause, the sounding instrument is silent.
But a line of light extended through the air, depends entirely
and necessarily upon the original pmnt of light from whence it
proceeds. The rays of light that fill the air, in the first instant
that the sua withdraws from die horizon, all vanish. Thus aO
spiritual gifts depend continually upon the influxive presence of
God. Now how can we be proud of his most precious gifts, of
which we make a forfieiture aiid cannot possess without humility?
The most eminent advantages which some have above others,
are the shining marks of his bounty. How absurd is it for one
to boast of wealth, who daily livAf «ipon alms ? The more we re-
ceive, the higher are our obligatioBs, and the more heavy will be
our account. The mind is darkened with the thickest dregs of
ignorance that no light can penetrate, that arrogates the honour
sdhh fiiee favours, and bountiful hand So the creature. -

To be more instructive, let us consider what are the usual in-
centives of pride, and we shall discover that igncmmee aad vBsdtf
are alwsys mixed with them.

Women, by men's wretched idolizing them, are vainly proud
of their beauty, and more jealous lest their faces be deformed
than their soub. Now what is flesh and blood, but a mixture
<»f earth and water? What is beauty, a superficial qppearance^

UNFOLDED AND ' EI^FOIiCBD. 837

a flower blasted by a thousand accidents ? How soon are tlie
tolours ~and charms of the face vanished ? How often does it
betray them to those sins, that are signally punished with the
foulest deformity and rottenness ? The most beautiful are not
tess mortal than others : they must shortly be the prey of death>
and pasture of worms, and can such a fading toy inspire pride
into them ?

' Some are swelled with the conceit of their riches : but this is
▼ery unreasonable, for no external accession can add re^l. value to
a person, foob only worship a golden calf. If any air of pride
rises in a rich possessor, it may as justly provoke God to recal
his blessings as he Uberally bestowed them.
• Others presume upon the nobility of their extraction; but
whoever our more immediate parents be, if we ascend in our
thoughts, we must come to our grand progenitor Adam, the son
of the earth, and fountain of mankind. All are streams from
him ; if some slide along in the low grounds, and some are re-
ceived in marble repositories, they all flow from the same origi->
nal. How often* do the honourable tarnish the. colour and lustre
of their Mood by degenerous actions ? How often are the rich
and great forsaken of their dependants, and only attended by a
train of miseries, maintained by their expences? Such revolu-
tions are not more strange than eclipses are to the moon.
. Some are raised to the height of secular honour ; and there is
nothing sends up more hot, fuming, and intoxicating spirits,
tlian sovereign power. Humility in a state of the highest ho>-
nour, is a very rare virtue. But there are many things, which
duly considered, will lower the train of pride even in lyings.
The pre-eminence of external order, is seldom joined with the
pre-eminence of inherent excellencies. How many wear royal
cfowns, that are slaves to their lusts, and govern others who
cannot govern themselves? Besides, there is no height and
eminence upon earth, but is encompassed with precipices and
perils. The throne leaves some, and all must leave the throne.
The greatest mofwrcfas, and the most proud of their, greatness^
must descend into the grave, without their sceptres and flatterers,
and be confined to a dark solitude, where they shall have no
other state or carpets, but the worms to cover them, and corrup-
tion under them* There is but one kingdom that cannot be
shaken, and one immortal King. In the next world, they must

VOL. !!• Y

333 8PtRIT0AI« FBARCTIOir

Stand upon alenrel with the meanest wretehesy and be accountable
to the high and everlasting Judge, for their management of hia
Ticegerency.

There is nothing men value themselves more than upon the
account of their understandings ; ''knowledge pu8s up/' But
how little do we know ? Pride is the effect of great presumption^
and little knowledge. Suppose one by ex])enmentsl curionty
and inquiries could know ail things in the latitude of the seostble
creation, this were but a refined kind of vanity, and oodd not
afford satis&ction to an immortal spirit. In short ; suppose m
person eminently endowed with divine qualities, wherein the re-
semblance of God consists, there cannot be the least reason of
pride, for they are all graces di^nsed. from the sovereign unac-
countable pleasure of God, who makes the most excellent saint
to differ from others.

2. It will be an excellent means to cure pride, to cimvince
the minds of men, what n true honour, and direct their desires
to it.

The wisest of kings has told us, '' that bdbre honour is ho-
miiity.'' Pride is a degenerous passion, * debases a man, anA
brings him into miserable bondi^, enslaves him to tiie ignorant
multitude. Dependanoe upon the opinion and appfamse of the
people, whose humours are very changeable, is so mieasy, that
the ambitious often bite their heavy chmns, though sometimes
they kiss them because they are gilded. But humility preserves
the true and noble fireedom of the mind of man, secures his dew
liberty, and peaoefiil dominion of himselfi This is the effect of
excellent wisdom.

3. Humility is the most precious ornament in Ciod's sight: f
and to be approved by the divine mind, and accepted by the di-
vine will, is the highest honour, most worthy of our ambition.
It is like the precious balm, that mixed with other liquors sinks
to th^ bottom : but then it is visiUe, and most araiabte in the
eyes of God. The apostle's ambitious labour wis, " whether
present or absent to be accepted of hhn.'' Neiw what is the vua

• Qiiain f|«M«m Imudan tspleQClA statiio t$ae in»xtamn», nos »1laadc pea*
dcre, noo extrlmecin aut bene avt mala facieadi laipsBsai- hsbne ratleati*
Cic. 1 5. Ep. 13.

i Nihil lianlIltatSMibUmiosapsdD«Dn. Jiitr.

VNFOLDBD AVD fiKFOItCBl>. 339

esteem and foding breath of ixren, compared witb the acceptance
of God? Doth a learned man value the praise of the ignorant
given to his composures, and disregard the approbation of the
learned^ the proper judges of it ? Is worldly honour a certain
indication of real worth, or can it satisfy the desires of the soul ?
A piece of rotten wood shines in the dark ; but when the day^
light appears, forfeits its lustre : so in the darkness of this world,
titles 0^ honour seem glorious, but in the morning of eternity
they lose their flaming brightness, and vanish for ever. It is
true magnanimity, to despise the praise of men, and to
seek and value the honour that comes from God only. Af-
ter this shoH; life, men are dead for ever to the pleasure of their
fame.

I shall conclude this part of our subject with observing, that
humility is a virtue not known to the philosophers, who thought
it to be opposite to magnanimity : but it is especially recom-
mended in the gospel as a most amiable and excellent grace.
We are commanded to '^ do nothing through strife or vain-glory,
but in lowliness of mind let each esteem others better than them-
selves." Phil. 2. 3. This may seem an unreasonable lesson, and
inconsistent with sincerity. But although the difference between
men in civil things, and intellectual perfections be clear; yet in
moral qualities, we knowing our own defects and secret faults,
may prefer others, whose concealed excellencies are visible to
God, before ourselves. The apostte Paul though he so excel-
lently '' represented the King of saints in his life," acknowledged
hioiself to be the chief of siimers. It is observable that St. Peter
in the account of his fell and repentance, recorded by St. Maork,
who wrote the gospel by his direction, aggravates his sin more
than is expressed in the gospel of St. Luke and St. John, where
hiB' denial is related, but not his cursing and swearing, saying,
<^ I know not the man :" and his repentance is not so AiDy de-
clared : for the other' evangelists tell us, ** he wept bitterly" in
the reflection upon his denial of Christ, but it is only said in
Mark, when ^^ he thought on it he wept."

Many excellent promises are made to the humble. They ar«
declared blasted by our Sialnoiir, who are not rich in treaauvesi
<< but poor in spirit : God will revive the spirit of the humble:
he will give graite to the humble, and hear tlieir prayers." We
are assured though the Lord be high, yet he has a respect to the

Y 2

340 SPIRITUAL PXRFSCnON

lowly : he sets his esteem and love on them, regards and relieves
them: huniility attracts the eye and heart of God himself.
Job was never more accepted of God than when he abhorred
himself.

1 shall add this consideration, that should be of infinite weight
with us : the Son of God came down from heaven, to set before
us a pattern of humility. He does in a special manner instruct
us in this lesson : *^ learn of me, I am meek and lowly.'' Never
could glory ascend higher than in his person, nor humility descend
lower than in his actions. There are the deepest imprinting
passages of humility in the whole course of his despised life and
ignominious sufferings. What can be more honourable than to
imitate the humble King of Glory ?

CHAP. IV.

lofidelity, bypocrityy envyt are in a special sense poHations of the spirit.
Ttie unreasonableness of infidelity. Hypocrisy considered : it sometimes
proceeds from ignorance and error. Sins are liid under the appearance of
irirtues. The steadfast belief of God's pore eye, an effectual means to care
it. Envy at tlie good of otliers, witli malice wishing them evil. The ne-
cessity of regeneration evident from the consideration of Inward defile-
ments. Motives to cleanse the spirit. Qpd is highly dishonoured by tliesi.
They are more easily contracted, and more frequently committed, than
those that are acted by the sensitiYe faculties. Tliey are more tnevrable.
The injections of satan distinguished from those sinfal thoughts that arise
from the hearts of men.' They are our infelicitiet,

JL shall now proceed to consider some other sins, that in a spe-
cial sense,' are the poUutumg qf the 9pirit It has been ob-
served already, that in carnal sins, the spirit is the principal
agent, but of other sins it is the subject. Such are infidelity,
hypocrisy, envy and malice, by which the mind becomes dark
and impure.

tmFOLDBD AND BNFORCBD. 341

L Tf^deUty^ whether proceeding from secret atheism, or open
deism, rejects revealed religion, as unnecessary and groundless.
But the arguments that are drawn from the clear and living
springs of nature to prove the being of God, are of such convin-
cing evidence, that none but those whose interest it is, that there
were no supreme Lawgiver and Judge to call them to an account
for their actions, can doubt of his eternal existence. Now that
there is a God, being proved, the necessary consequence from
that principle is, that he must be honoured and served according
to his own will, and that it becomes his wisdom and goodness
to reveal his will to men, the rule cS their duty, and that this be
done in the most instructive and permanent way, in writing,
thai is less liable to. corruption than oral tradition, and that the
Holy Scripture has in it such conspicuous characters of its de«-
scent from heaven, besides the most undoubted testimony that
it was written by men divinely inspired, and inMlible, that with*
out violating the rules of sound discourse we must yield our as-
sent to its divine authority, and supernatural doctrines revealed
in it. . I shall not here amplify and illustrate: these pnticulara,
having in some discourses, formerly published^ on the existence
of God and the immortality of the soul, and the divinity of the
christian religion, manifested how desperate the cause of the
atheists and deists is to unpnjndioed minds.

Now though the deduction specified, be .accordii^ to the true
rule of ratiocination, yet there are some that account it a' slavery
to fix. their belief upon any authority, but will be firee in believe
ing as they are in their actions. I will therefore briefly produce
some proofs of the truth of christian religion, that carry .'an
nncontroiable evidence. in them: the abolishing iddatr}' in the
Pi^an worid, in the time foretold by the prophets, is a palpa-
ble proof thiftt christian religion was frt>m the troe God. The
instruments of this great work, were a few' fishermen, that
had neither learning, nor anus,. nor treasures: patience was
their strength, poverty their choice, di^ace their honour : that
without any fiirce, but of illumination and persuasion, of hu-
mility and charity, and enduring the most terrible sufferings,
they should ''vanquish the pride of philosophers, the tyrannous
power of princes, the rebellious opposition of men's carnal lusts^
is not conceivable without the assntance of divine strength, that
convinced the most obstinate enemies that the doctrine was

Y 3

342 sivBiTOAL nsmcnoN

dhrine, by the mnrades dope in coniinnation of it. Besides^
that which the wise men in ail ages were seardihig for, that is^
the perfection of the law of nature, (at first engraven in the
hearts oF men hy the Author of it) hot in vain : for akhou^
philosophy affords some notices of good and evi], anfficieot to
check many notorious vices, yet it is not snficient to direct men
fai their universal duty towards Ood, others, and themselves:
but the gospel is an instractive light of our full duty : it speaks
to the heart, and changes its thoughts and affections, and re-
forms the life according to the pure and perfect rule revealed in
it. Now could an imposture produce such a perfection of virtue
in the inndced world ? The true interpretation of the moral law
in the gospel is from God alone. Voob hcndnem mm sanat.
Could such a change be made: witWout visible niirades ? If the
christian religion was piatitkd and propagated without the con-
firmation of miracles, it wef]e a transcendent miracie. And
though we saw not the miracles done by the apdsdes, yet we
see the permanent effects of them, in the bdief and fives of tnia
diristians. Infidels are apt to reply, if they saw mif ades per-
formed to assure 4hem of the divinity of the christian reU^on,
they would believe it. It is a vain pretence that men would
submit to the power of God declared by miracles, who deny ina
authority made known in that eq(iin.ent degree of evidence in
his wosd. Abraham answered the rich man, who desired a mes-
senger from the dead might be sent to convat his brethren^
<^ they have Moses and the prophets, and if they hear not tfaen^
liiey would not be persuaded though one rose from the dead/'

In short, those who resist so strong a fight as shines in the
asKpture, the dehision of their mind is from thck depraved
hearts. Sp^ddative truths obtain the pmsent and easy asscat of
the mind ; but truths directive of practice, if opposite to men'a
bsts, though their evideWe be nnexGeptionablc, jset the carnal
mind is veiy fvene from receiving, them. This aocomit is given
of the phwiaeea' infidelity, ^ |iiey repented not that they might
bdievje ip him." Nf at. 21 . 32. When the will is engaged in the
love of m, and rebels against the sanctity and severity of the
gospel commands, it is congnioms to rqect i^ The commit
affections hinder the due apphcatian of the mind to copsider the
motives of credibility, and stain the mind that it does not sin-
cerely judge of tbem. Tiiough infidels pretend to be the only

VVWOIMB^ AVD XNFOBCBD. 343

ikuoKomg wits of the age, to have the orades of feaaon in
their breaats, and deapiie others aa captives of a blind belief,
yet their ibily ia palpable and pcnai, for having provoked God
by tbttr infidelitry ihey are left to .the power of their lasts, and
«f the tempter^ and aink deeper into darkness^ and become more
hardened and prasumptnous. Thqse who embark with these
distracted pilots in snch dangecons seas, have a mind to perish
ior ever. ■

2. Sbfpearitff ia a spiritual pointio^ In its theological eon*
aideratioQ it implies a eounteifeitiiig aeligien and viitne : an a^
feotation of the name joined with a disaffedaon to the thi^g.
** The having a fiEmn of godliness, with denying tlie power cl it/'
Aceordingly,

(1.) Every titular christian, who professes a subjection to
Cfaoriaty and lives in habitaal disobadieace to his commands^ is
aa hypociite. Theactions are the jaeamate issues of the heart
whereitt they are fimned, and the clearest diaeovery of it. A
lebellions coarse of sin, declares a person to be an usfidd, not-
ifrithatanding bis owning Chrst to be our Ung : his life is a
continual lie t 4ie vainly presumes Aac God is bis Father, when
-bis actions dedava him to lie a child of the devil. John 8.
41. 44.

(2.) Hypocriqr in a stneier aanse is, when men presume their
apiritaal qonditioa to be good, upon febe grounds. It is ob*
aarvable, no man is a I^ypoerite to himself out of choice; he
does not deliberaialy deceive himself: but one may be a hypo*
crite sritinttt his knowledge by ignorance and error. He nmy
think his inetinai^iim to seme virtuea, and Ins afcrsiDtt from some
vices, to be divine giaee: but ayn^athies and antipathies pro*
coed often firamiMeuial temper, and not from the renewed mind
and wiU, from judgment and choice. A tame dcg is as truly a
iicast as a wild wolf. A man that performa only some good
ehings, and abatainij from some evil, ftom natural oenscienoe, i#
•a truly in the atate of polluted natuye, aa '<»ie that is whfrfly
careless of his-doty, and freely indulges every carnal lusl. One
fnoy be ewet in i^ht matters^ as the pharisees ia tything mia$,
and cnromin, and n^iect substantial duties ; he may be aeaioua
in the outwards paits of religious womhip^ and n^lect rightcous*
neosand mtory, and tbtnk to- compensate his defects in the du-
ties of one tlUe, by strict observing the duties of the other:

Y 4

844 smEITUAt PBKnCTlON

this is pemidoixs hypocrisy. The suhtility and strength of satak
are employed to deceive men by an airy religion^ by an opinion«-
ative goodnessy to prevent their being awdoened from their
drowsy and deadly state. It is worthy of notice, tbe tempter
has a doable operation in the minds of men : he deoeiTcs the
hypocritical with false hopes, by concealing or extenuating their
sins, to induce them to presunse of the favour of God, and to se*
cure his quiet possession of them : he troubles the sincere with
vain terrors, by concealing th«r graces, to diseburage tbeu* .pro-
gress ill the way to heaven : he is an envious explorator, and
searches to find out their defects, to accuse them to God ; and
he defames God to them, as if he would not spare Im sons that
serve him : he is triumphant in the unsanctified, and militant in
the suntsL

(3.) Som&hide their cryiqg sins under the.colouraUe i^tpear^*
ance ofvirtues ; and pretend to holiness, that they may ein with
less suspicion, and more security. He willspteak of those sins
in others with severity, which he freely indulges in himself. The
characteni of religion are drawn in his oountenaace, but his lusts
jBie deeply engraven in his faeiirt* These oUr Salviaur compares
to painted sepulchres, thatiwitbin contain sordid dust, and rot-
tenness. This is perfect hypocrisy; a deadly potlution^ that
woimds the vitals, aears the ^eoDscielleie^ (fueiidb^ aU goodness
in the will ; for this hypocrite is vduntarily so. Hypocrisy in
theheart is bke poison in a spring* that .epreads iUelf through
•all the veins of the conversation. This sin onr Saviour never
speaks of but with detestaticm; fo^ this he denounced such a
heavy woe against the pharisecs, .Ihatuaed religion as a maafcii%
habit to appear glorious in the.«yes of men, and disguised thdr
worldly aims in devotions ; and '^ made lo«g pffa]«rs to be
esteemed of men. This is so odious to God, that he forbids all
the emblems and resemblanoes of.it to the Jews, Jinsey^^wookey
'garments,. and miscelain com. Chir defects acknowledged widi
ingenuity, excite his compassion ; hut counterfeit virtues excite
his indignation: for what can be tnore pDavoking,dian to ap*
pear to be like God in holiness, the glory of. the Deiiy^ for this
«nd, to be secretly wicked, and to affront his onmiacience^ as if
•he could not discern them through all their close and dark con*
«ealments. A hypocrite is feaiful of men, bht faces God« Pride
nixed with hypocrisy was the devil's original sin, *^ he abodb

UNFOLDED AND ENFORCED* 345

not in the tnith ;'' and religious hypocrites are his natural chil-
dren. The hottest climate in hell will be their habitation : far
onr Saviour threatens some nijinefs their portion with Iqrpocikes;
diat is, aggravated damnation. This sin is difficultly cured, in
that it is not easily discoyeted by men, and does not expose to
shame ; but is subservient to many caoial ends. Men cannot
dire into the hearts of others, and cannot discern between the
.paint of hypocrisy, and the life of holiness. The piixture at
beautiflilcoltarain the cowHienanoe, may be so artificial, that
at a distance it may be thought to be natural. Besides, hypoi*
4»risy turns the remedy into poison : for the frequent exercise of
religious, duty, which is the means to sanctify us^ eoafirms and
•liardens hypocrites.

The e&ctufld means to cure it, is a stead&st belief of the pure
joid flaanf^peye.of God ; who sees sin ^herevec it ia, and ^^ wiH
bring it into judgment." A hypocrite may hide U^.'siA from the
eyes of others, and sometimes from his own constsienoey bDut can
neier impose upon God. And as nothing so confounds men with
Awnt^ as to be found fake and perfidious in tiieird^diogs ; how
'much moce>rill the hypoerites be Covered with colAi^ion: at the
.great day, nntbefi they shaU-tippear naked, with, their loathtome
.ulcers,. before inownerable' ^o^s mid saints P ^^ They will -desife
the riwks to btdethem frooi.tbal' glorious assemMy*" '

The stead&st belief of this great truth wiU cense: frequent and
-solegtai thoughts of God, as our inspector and- ji|^ : ^' I have
set the.Lsdrd.always before me ; he is at my right -hand, I shall
•not be moved ;'', this was the effset of David's faith* This. wiU
produce sinoenty in lefigioli uAres^tive to the eyes of ii<eri ;
and preserve us from secret sins. It is the paescription of our
.Saviour; '^ beware- ye jof the leeveo of the pbArisees, which, is
hypocrisy,: for there is notU^ covered, that shall tiot -be re**
vealed ; neiober bid, that shall not be known : whatsoever ye
have spOfcm in daikkue^s, shuUbiebevd in. the light; and that
jwbMp y^ have spclten in the ear in closets, sliall be prodnimrd
^ the house tops/' Uke 12, 1, 23. :

. S. £htiy at the good of g^thers^ and malice, wishing^tbevi evil,
ia a.deep> pollution of the spirit. This abaohitely alienates men
from the netMfe wi life of God : for the clearest ocmception we
have of the Deity is^ that be is good^ and does ff>od. This is
'^ntnlry not otdy to sujpematttral graoe^ bnt to naimral ccmsci-

aiS SFffRITDAL VBMBCnOlf

«Bce ; and tonis a man into a iiend. Thit vice ia inmedBaldf
attended with its pumshmcnt. The eorioiw bmui is his own tor-
mentor, and has the vipers fiste in the fable, << tliat in hkingthe
fie, wounded itaelf. Besides, this stops the descent of divine
Messings, and tanis the pctkioos of the cnvions^ into imprecap
tioos against theaMelvss.

To finish this liaad, it is dbaervaUe, nothing more sfaeoveia
the necessity of renovation, than the dafikmenta off the spirit.
As biids by incobation hatch their baoed; so from sinfidthovg^ts
and desires actual sins proceed. O^r Saviour teUs ns, ''out of
die heart pnoceed muvden, adulteries, fomicatioQs, thefts, fisiae^
mtness, Uaspbemies, wfaieh defile a man" Mat. 15. 19. It
is above all things necessary, to keep the heart $ '^ for the issaes
of death flow from it.'' The design, eontnvanee, and consent
to ein, ase jn the heart ; the body is only the inatraasent of sia.
To enforce tUs ooonsei, thei« are many motives*

(I.) God ia infinitely dishonoured and displeased by the sins
^ our spirits : ior the soul it of near allianoe with fio^ and cf
inoompMrably more value than the vile body ; theKfete tl^e deft-
ling it is hi|^ provoking. The soul is the place of bis special
lesidenoe ; and the entertaining si|i in it, is a ^fooler ^indigni^^
than Ae bringing dung into die chamber of pMseuoo >ef a king.
We should be more eweAil to approve our thoughts 4nd 4asms
to God, than our words and actions to men.

(S.) They are, more eaaify eontraeted than tfaoie which nae
acted by the selisitive fceulties i they secretly insinuate into the
aoul. BxtcMsl sins reqwre fit time, and piaoe, and means fior
their coman^sion ; and are otoi b to de r ft d by the moral rascmtnto
of fear and «hame i but speoulative sins may be oomnitaed yritfa-
out convenient drsitmstanees. in whatorer piaoe, or ^Mspany,
tnen are, they may refiie into their bearts> and pleaae d^emsdves
witb^vieious thoughts «nd derites of future sins, and deirices bow
to make proviBion for the flesh ; urith carnal repreaentatteiM and
^emplaceiicy of the sins they have eonnnitted: th^ Inay pemo^
nate the pleasures of sin in the scene c( tmcy $ and the inu^-
sM^on oFdid mns hMsomes a nesr temptatiooy and d^cfrfy ataina
dieir minds : an^ as it is usual, what pleases is lavoured and de-
fended, ^ey by eamal diseonne pervert scripture to ooont^nanee
Aeir hists ; which is the highest wickedness.

(^0 Spiritual sins are moat Asquently committed, bfing of

l7NinQU>B» AVD KKPDBCSP. 847

^fOMck Apatdi, without the toil of the \}otif : from hence their
number is as the sand upon the sea-shore* They infinitely in-
crease men^s accounts Mrith the high and eternal judge ; whose
understanding is as searching as it is unsearchable. The judg-
ment of the last day is distuignished from the process of inferior
human courts, which are confined to take cognizance onfy of
men's intentions by oveit-acts ; for then there shall be a <* reve-
lation of ihe thou^ts and aecrets of the heart/'

(4.) Spiritual sins are more incurable than those that are done
by the body : for when the sensitive faculties by diseasei and
1^ are disabled, then tlie vicious habits of the soul indy be
eirctng ; and like the poison of a serpent^ be more deadly by
age. *

Notwitfastaading iawanl polh^ioos induce such a guilt, yet
carnal men are apt to think that till sin be perfected in the gross
act^ it is not deadly : and>for this they pervert scripture ; where-
in it is said, ** that when lust hath conceived, it bringeth forth
sin ; and sin when it is finished, brings forth death/' But in
God's sight, the contemplative commission of sin, renders one
as truly guilty as the actual ; and consent to the doing it, renders
as obnoxious to his enlightened and impartial tribunal, as the
performance. His pure and perfect law, the rule of our duty,
forbids all defilements fleshly and s^iiiitual, and that shall be the
rule of our judgment* And as the soul is the first and principal
agent in sin, it shall first receive therreoompence of it : in the
interval between death ^d the resurrection, while the body is
without sense io the grave, jth,e squl is ti^n^ented in bell.

Before I proceed to the next head, it will be vseAil to add,
that many «ncere saints are in perplexity from the injections of
aatan, fearing they arise from their own hearts.

1st. They may be distinguished by their quality : unnatmft
thiaughia against owrsdvea, mofi blasphemous of God, are usually
firom the teni|rtcr.

2ifly. Wbfn they make tcrriUe impiestioiis «pon our spirits,
they are his fiery darts : for the native oftpring qf our hearts are
eonoeifcd with freedom knd complaeency.

3dty, Thegrsre our infelicities, bat -induce m guiif when re-
silted by us* A rape may be comniitted on the mind ; and as

9 ViiiMuiBtoiileriateBiienist, im.

348 BPIRITUAL PXBiVBCnOK

the raTished virgin, that cried out for rescue from violence^ was
declared by God himself innocent ; so when the tempted soul,
with strong cries, prays for divine relief, God will not lay those
terrible injections to our charge. Our Saviour '^ was tempted
by the unclean spirit, yet was holy, harmless, and undefiled ;"
and has a compassionate teciderness for those who are tempted,
and will make them partake of tlie fruits of his glorious victory/
It is true, if the injections of satan are cherished by the carnal
mind, they are ours by adoption, though of his begetting. The
devil putln\he heart of ludas, the design of betraying Christ,
but it was entertained by his covetous mind, and involved him
under tlie heaviest guilt. Thcinclinatimis of carnal men are to
various sins, to which they are more indinable by the tempta*
tions of sat»n i but that does not ei^cvse them from guilt.

. CHAP; V.

Tb€ perfec^n oif b^liocH coiyMercd. , Tie perfection «f iQaoceoce. Tbt
perfection of groce. "the perfectioo of f lory. The esgeotial perfecttoo of
grace consists in ftincerity. Constancy procerda from it. Integral perfec-
tion, comparatiTe perfection. Intellectual and moral. The threefold com-
pariBOQ of moral perfection*' Relative perfectioo' according to the con*
di tions of Uie ^M\fM U ihisUffli. .^^olute porfectioo only attained in
hea?en«

I> • ' . •. . ...:....
NOW come .to discourse oflUeLperfection of hoUaess, the sub-;
lime object and aim of the desires and endeavours of sincere
christians. I shjaU premise there is a threefold perfection of
grace, apd t he perfectioo . of ^ofy .

First. The perfectioaofiinni6i(Qnce.r Gqd made man upright^
in the bright image of hia.hnUn^' The excellency of Uie ef-
ficient caiAe^ infers the extaelbmcy of the: eflhct : and the final
cause was for his own glory, and man's happiness, in order^to
which he was endowed with those. moral perfections, as qualiged

UNFOLDED AKD ENFORCED. 349

him to obtain that end. There was an exact regularity in all
his faculties : the enlightened mind directed the will; .the will
commanded the affections, the afiections ruled the senses. He
had power to stand, but was free to fall : with his original per*
lection there was a possibility of sinning and dying. The eyes
of his mind were dear, discovering his duty ahd felicity; and
the assisting grace of God was like the sun shining in the air to
actuate his visive faculty; but he wilfully shut his eye, and fell
from that height of happiness into a pit without a bottom.

Secondly. The perfection of grace : this in the language of
scripture signifies uprightness and sincerity, and is attributed to
the saints in several respects, which I will particularly consider.
Thirdly. The perfection of glory. This implies a. union of all
excellencies in a sovereign degree. The church in . the present
state is compared to the moon, that receives light from the sun
in half its globe„ but in the next state will be filled with light
as a ball of crystal penetrated by the sun-beams. The church
shall be '^ glorious in holiness, vidthout spot or wrinkle, or any
such thing.*' Natural righteousness was of short continuance,
as nature left to itself always is : but the supernatural state is
not only ^^ undefiled, but lades not away.'' The perfection of
paradise was frail, for man in his best state was changing : from
this root hi3 ruin sprang: but the perfection of heaven is immu-
table, for there God '^ is all in all.'' His influxive presence ia
the productive and conservative cause of their holiness and bles-
sedness.

I will now consider the perfection of grace that is attributed
to the saints in the present state.

1. There IS an essential perfection^ that consists in the un*
ehaHgeable nature of things, and is absolutely requisite to the
kind. A gradual perfection belongs to individuals, and is vari-
oas : all gold is not refined to the same degree and height of
purity : but true gold, though in the lowest degree of fineness,
will endure the fiimace and the touchstone, and by that trial is
discerned from counterfeit metal. There arc different degrees of
active heat in fire : sometimes it flamesy but always burns, if
fed with combustible matter.

JNow the essence of true holiness consists, in a conformity to
the nature and will of God, whereby a saint is distinguished firom

350 SPIRITUAL PBRFBCncm

the unrenewed world, and is not actuated by their principles and
precepts, hot governed by their nmidms and customs

TheT« are different degrees of holinesB in the saints, but since*
rity is inseparable from the beilig of it.

(I.) This includes a conformity in the heart and Kfe to God.
As a good complexion flourishes in the countenance from the root
of a good constitution within : so real holiness shining in the
conversation, proceeds irom an internal principle of life seated in
the mind and heart. The understanding esteems the precepts of
God's law, as best in themselves, and best for us : the will con-
sents to the sanctity and royalty of the law. David declares, ^< I
esteem all thy commandments to be right : and I hate every false
way." If the divine will be the reason of our obedience, it will
be impartial. Many elude duty, and deceive conscience by par-
tial respects to the law: they will make amends fin- delinquencies
in some things, by supererogating in others that are suitable to
their carnal ease and interest. Thus the pharisees were mighty
sons of the church, veiy accurate in sanctimonious forms, great
pretenders to piety, but stained religion with injustice and un-
eharitableness. They pretended to love God, bAt haf6d their
neighbour : they fasted twice a week, but devoured widows' hou-
ses : they were veiy nice in observii^ the numerous rites of reli-
gion^ but n^lected the duties of slibstantial goodMss. There is
Bot a' matt axact resemblance between the immediate sight of
the Uct, and the sight of it by reflection in a cEear and ttue glass,
than the spirit of the old pharisees is like the formalist in every
age. Thus among the papists, how many under the veil of vir-
ginity conceal the grossest impurities, and under the appearand
of poveity, are covetous and rapacious? But our Saviour telb
us, '^ unless our righteousness exceeds the righteousness of tkie
scribes and pharisees, we cAmaot colter into the kiiigdoni of hea-
ven/' If our obedience be not of e^al extent to the* rule, if
there be an indidgen^ to contravene any prteept, th« wohis of
St. Jame^ are decisive and convincing* <' Whoewr shall keep
the whole law, and yet oflend in one instance, be is gufltyof all."
In one allowed sin of omission or conmissioii, the«e i^ a univer-
sal disobedience to the authority of the Lscwgiver* Although th^
best saint on earth is not without sin^ yet the lemt is^ vftckout
guile.

UNPOLDBD AKB BNVORCBD. 351

(2.) Sincerity produces constancy. There is a strict con-
nexion between the leacfing faculties^ and their inward opera-
tions, with the oatward actions. According to the renewed tem-
per of the mind and will, such is the tenor of the life. Pure re-
ligion and undefiled before Godj that is exercised from divine
principles, and eternal motives, will fortify a christian against
ail temptations : he will neither be alhired nor terrified from his
dnty*

Some when religion is in public esteem, are forward profes-
sors : but if the testimony of truth exposes them to reproach, as
seditious and disloyal, and the consequences of that reproach,
they will comply with the temper of the times to secure their se-
cular interest. And as there are change of ganneBts, summer
and winter-gahnents according to the seasons of the yter, so they
have change of religions as the times vary. Persecution disco-
vers them to have been formal professors, without the spirit and
depth of religion in their hearts. But sincere christians are con-
spicuously such in the fiery trial. It is observed in digging welb
in the hot months of July and August, if a vem of vi^ter flows, it
is a sign of a hating spring: thus if in the burning- beat erf" per-
secution the profession of .the pure religion is dedared^ it is an
argument it proceeds from sincere grace, ^^ that wiH be springing'
up t6 everlasting life." There are numerous examples of the
holy martyrs, who despised the enraged world, as a swarm of an*
gry flies, and turned persecution into a pleasure, aind with unde-
clining fervour and courage persevered in the confession of Clnist,
till they obtained the crown of eternal life. IJnkigoti feitli and
sincere love nte the strongest security against apostacy : he that
is fimnd at tbe cestve, is unshaken by storms^ The double-
minded, whose hearts are divided betwen the eniigfatcned con-
science, and tbcar eamd affections, are *^ unstcMe io* all their

Seine have short e^qaring fits of devotion : while they are in
afflicting cnreumstanoes either by terrors of conscience, or disea-
ses in dieir bodies, or disasteis ill their estates, tliey resolve to be
tegular and reformed in their lives, t» widk cir^mspectiy and
exactly : but.^hen Cbey sore released from tbeii^ troubles, th^ de-
generate from t&eir designs, and fidsify their resolutions,. and like
a lite slipt from his chain, that returns to his fietceiiess with his
Hber^, so tbey rielsfm into their oM rebellious sins. The reasonr

352 SPIRITUAL PBRFECnON

is, they were not inwardly cleanaed from the love of sin, nor
changed into the Ukeness of God. In all their miseries they
were in the state of unrenewed nature, though restrained from
the visible eruptions of it. But real saints have their conversa-
tion all of a colour : in prosperity and adversity they are holy and
heavenly.

In short, sincere christians study the divine law to know the
extent of their duty, and delight in the discovery of it ; they do
not decline the strictest scrutiny. It is David's prayer, ** Lard,
search me and try me, and see whether there be any way of
vtdckedness in me," and discover it to me that I may forsake it.
Conscience will be quick and tender like the eye, which if any
dirt be in it, weeps it out. There may be rebels in a loyal city,
but they are not concealed and cherished : the loyal subjects
search to discover them, and cast them out : but the hypocrites
^ hate the light, because their deeds are evil :" they cherish a
wilAil ignorance, that they may freely enjoy their lusts. The
sincere christian aims at perfection : he prays, resolves, watches,
Q)ouma and strives against every sin. This is as necessary to
uprightness, as it is impossible we should be without spot or ble-
mish here: but the hypocrite, though he externally complies
with some precepts of easy obedience, yet he will not forsake hn
swf et sins. Now if any sin be entertained or renounced by a
person, he is um^enerate, and a captive of satan : as if a bird be
ensnared by one 1^, it is as surely the prey of the fowler, as if it
were seized by both wings.

I shall only add, sincerity commends us to God, it gives valae
to the meanest service, and the.want of it corrupts the most emi-
liient service. Jehu's zeal was a bloody murder, though the de-
struction of Ahab's family was commanded by God.

The consciousness of sincerity rejoices the living saint with
present comfort, and the dying with the hopes of future happi-
ness. The apostle, when surrounded with calamities, declares,
" this is our rejoicing, the testhnony of our conscience, that with
simplicity, and godly sincerity, we have had our conversation in
this world." 1 Cor. 1. 12. Hezekiah having received a mortal
message by the prophet, addressed himself to God; '^ Remem-
ber, O Lord, I beseech thee, how I have walked befens thee, in
truth, with a perfect heart." Truth and perfection, are equiva-
lent; this was a reviving cordial in his dying hour. A sincere

/ UNtOLDBD AKD BNFORCSD. 353

life is attended with a happy death, and that is attended with a
more happy life. God is the rewarder of moral virtties, with
temporal blessings, but he is the eternal reward of godly since*
rity. This is the first notion of perfect holiness in the present
state.

2. There is an integral perfection of holiness : that is, an en-
tire conjugation of ail those sanctifying graces of which the
image of God consists. The new creature in its forming is not
like the effects of art, but the living productions of nature. A
sculptor in making a statue of marble, finishes the head, when
the other part is but rude stone. But aH the parts of a child in
the womb, are gradually formed together, till the body is com-
plete. The Holy Spfrit hi renewing a man, infuses a universal
habit of holiness, that is comprehensive of ail the variety, of graces
to be exercised in the life of a christian. As the corrupt nature,
styled the old man, is complete in its earthly members, all the
lusts of the flesh, both of the desiring and angry appetite, and
disposes without the corrective of restraining-grace, the natural man
to yield to all temptations : he will be fierce with the contenti-
ous, licentious with the dissolute, intemperate with the drunkard,
lascivious with the impure, impious with the scotners of religion.
Thus the divine nature, styled the new man, is complete in all
spiritual graces, and inclines and enables the sanctified to do
every good work. The fruit of " the Spirit, is love, joy, peace,
long-suffering, gentleness, goodness, faith, meekness, temper-
ance/' Although they are distinguished in their activity, and
particular objects, yet they always are joined in the same subject^
and concentrate in God, who is immutably holy and one. They
are mixed in their exercise without confusion : as in a chorus,
the variety of voices is harmonious and conspiring. Spiritual
graces according to the di^grees of their perfection, such is the
degree of their union. Every real saint is conftH-mcd to Christ,
of whom ** he receives^ grace for grace.'* There are spiritual
gite of arbitrary dispensation : ^* the word of wisdom, the M'ord
of knowledge, the gifts of healing, the works of miracles," aire se-
parately given. 1 Cor. 12. But when the Spirit prepares a soul
for his habitation, he purifies it from sin, and adorns it with eve-
ry grace ; if there be a defect of any grace, the opposite sin in its
power remains in the soul, and makes it impossible for the Holy
Spirit to dwell there.

VOL. IT. z

854 apiRiTOAi. PXMBonoN

. It is to be olMcnred, that when a promise is made to any par*
ticolac ^race in scripture, that grace is to be considered in union
with other graces. Our Saviour teUs us, '' Whoever believes
shall be saved :" and St. Paul, inspired by the Spirit of our Sa-
viour, saith, " That faith separate from charity is o( no avail for
sakation. Though I have all faith, so that I dould remove
mountains, and have not charity, I am nothing." A faith that
does not work by love, and is not productive of obedience, is of
Ao saving efficacy. St. James puts the question, ^' What doth
it profit, my brethren, though a man says, he hath fiuth, and
hath not works ? Can faith save him ?" It is evident it does
not : for nothing asserts or denies more strongly than a question.
He that does not by faith in the Son of God live a holy Kfe,
must die for ever. St. John assures us, '' That we are in a state
of favour with God, if we love the brethren. We know Uiat we
have passed from death to life, because we love the brethren."
1 John 3. 14. But the sincerity of our love to the children of
God, is ^^ proved by our love to God, and keeping his command-
ments," 1 John 5. 2. and is inseparable from it. Wherever sal-
vation is promised to a particular duty, it must be understood in
a collective sense. We read, ^^ Whoever shall call upon the
name of the Lord, shall be saved :" Acts 2. 21. but a prevailing
prayer must proceed from a h6ly person, ^^ that keeps the com-
mands of God, and does those things that are pleasing in his
sight." 1 John 3. 21. The prayer must be mixed with faith
and fervency : ^^ The effectual fervent prayer of a righteous nuui
avails much." James 5. 16, The connexion of saving graces
cannot be broken. St. Peter excites us, '* to give all diligence
to add to our faith," in the mysteries of godliness, <^ virtue;" an
active power to render it lively and operative, otherwise faith is a
mere speculative dead assent: '^To virtue, knowledge;" pru-
dence to direct its exercise in the seasons wherein, and the man-
ner how our duties are to be performed : " To knowledge, tem-
perance," to regulate our appetites and enjoyments in the use of
things pleasing to the senses : " To temperance^ patience," to
endure the evils to which we are exposed in this lower state;
which is equally, if not more necessary and excellent : for human
nature is more affected and tempted by sharp, pains and gri^
than delighted with [Measure : widiout the exercise of these gra-
ces, our religion will be by fits and flashes^ with interrupting m«

xnivojjmjb and' tirtoncni>* S55-

tervflk: '^To patience, godliness;'* that is, a respect to the
commands of God as our role, and his glory as oar end, that is
distiogabhed from mere morality, that proceeds only from human
reason, and respects the civil happiness : ^ To godliness, brotherly-^
kindness :" a sincere lore to ail of the same heavenly extraction^
in whom the image of God shines i ^ And to brotherly-kindness,
eharity :'' that extends to alf the partakers of onr common na-
ture. All spiritual graces take their residence together in the
soul ; not one singly enters, arid keeps entire possession. Onr
Saviour tells the young man who hud lived so r^ularly, that he
was lovely in hia eyes > *' If thou wilt be perfect, go and sell all,
and give to the poor, and come follow me" He wanted charity
and aelf-denial to make his obedience entire.

3. There is a camparatioe perfection : this in scriptkire is in-
tellectual or moral.

(1.) Intellectual perfection. The apostle excites the Hebrews,
*^ Wherefore leaving the doctrine of the beginning of Christ, let
us go on to perfection :" Heb. 6. 1. to more eminent degrees in
the knowledge of the gospel, both of the supernatural doctrines
of the gospel, or the duties contained in it. Of the first the
apostle is to be understood, ^^ We speak wisdom among those
tilmt are perfect :" that is, declare divine mysteries to those who
are prepared to receive them. The light of nature declares the
being erf God, and his essential perfections, wisdom, power, and
goodness, shining in his works; but not his counsels, in order to
oar salvation : ** No man hath seen God at any time : the only-
begotten, which is in the bosom of the Father, he hath declared
him/' John 1. 18. There are some notices of good and evil,
of virtue and- vice, by the instructive light of reason, but not suf-
ficient to inform us of oilr fiill duty. The discovery of the purity
and perfection of the moral law is from God. The gospel, Kke
a dear and equal glass, that discovers the beauties and blemishes
of the hte, makes known to us what defiles, and what beautifies
the soul.

Now it is our duty to increase in knowledge, both in the ex-
tent and d^rees, and in the quality and efficacy of it.

Ist. In the extent and degrees. There is a mutual depend-
ance of divine truths ; one illustrates and infers another : there is
an harmonious agreement between them : one f»upports another ;

z 2

356 SPIRITUAL nntECnoN

and it is our duty to apply our minds intenady to understand
them. How many that have the revelation of the gospd, are
mean proficients in the school of heaven ! Of these the apostle
speaks with reprehension, <' They needed to be taught again,
the first principles of the oracles of God ; and are become such
that had need of milk, and not of strong meat : whereas others
were come to full age, and had their senses exercised, to discern
more perfectly good and evil." How many professors need the
first principles of religion to be planted in them ? They pretend
to exempt their ignorance from discredit, that it only belongs to
the ministers of the word to study the mysteries of religion : but
it is of infinite consequence, ^^ they should be wbe to salvation."
Our Saviour tells us, '^ This is life eternal, to know thee to be
the only true God, and Jesus Christ whom thou hast sent."
The dispensation of the gospel is a state of perfection : it is the
full and final declaration of God*s will, in order to our future
blessedness : it is not a provisional establishment as the levitical
law : there is no other alliance to be made between God and
men ; no other sacrifice to be offered for sin : all the types and
prophecies are completely fulfilled in Christ. Now some under-
stand more clearly and distinctly the contrivance and parts of cfor
mysterious redemption ; and are comparatively perfect. All the
treasures of the world are in real value infinitely inferior to sa-
ving truths. There may be knowledge without saving grace : but
no saving grace without knowledge. The understanding is the
leading faoilty : conversion b^ns in the renewed mind ; <^ Ye
were darkness, now ye are light in the Lord." The gospel can-
not be profitable for our holiness and comfort, but by the inter-
vening of the enlightened applicative understanding ; the omsci-
ence, that discovers the will of God to us, from whence our im-
mediate obligation arises to obey it.

It is true, some doctrines of the gospel are fundamental, and
some are perfective: some are not of that consequence and clear-
ness as others ; and the ignorance of them is not damning, nor
the knowledge of them saving. But every divine truth is worthy
of our attentive consideration, according to our capacity; kit
they contribute to our perfection. We should strive to advance
in knowledge ; that as the sun gradually ascends the horizon, till
it gives light to the day, and day to the world; so our know*

tn>nR>LI>BI) AKJ> SNFORGBB. 357

ledge of Christ shoald be more clear and extensive, tiil we are
completely transformed into his glorious image : ^^ When we
shall see him as he is^ we shall be entirely like him/'

2dly. As our knowledge is more vital, affective and practical,
it IS more perfective of us. Divine truths have a goodness in
them, and are not duly known, withont a steadfast belief of their
truth, and a just valuation of their goodness ; when the convic-
tion of the mind, and the consent of the will, is influential upon
our lives. The knowledge of som^ things is. merely speculative:
one knows that the eclipse of the sun is from the interposing of
the moon between that globe of light and our sight, and the
mind acquiesces in the theory; for it is of no practical use^ but
the knowledge that sin separates between God and us, and inter-
cqsts the light of his coimtefiance from shining upon us, is infi-
nitely profitable to make us fiearful to offend him,' that we may
not be deprived of the joyfiil sense of his love. Spiritual know-
ledge includes a correspondent permanent impression upon the
heart, and in the life to the nature of sanctifying truths. In ci-
vil matters there is a knowledge of discourse and direction, and a
knowledge of performance : .«id in holy things there is a know-
ledge of apprehension bsdA in words, and a luiowiedge that ^^ or-
ders the conversation aright.'' The first is not only fruitless, but
accidentally pemicioas ; aeeording to Solomon's expression, *^ he
that increases knowledge increases sorrow.'' . A smaller d^ee of
knowledge of God and Christ that is productive of love and obe-
dience, is fsa more valuablethan a more large and accurate know-
ledge of the divine attributes, of the union of the natures and of-
fices of Christ, that is not fruitfiil in good works t as a iipot of
ground cultivated according to its quality, is more profitable than
a large field that lies waste.

(2.) Moral perfection is evident by a threefold comparison.
1. Of the saints with visible sinners. 2. Of the saints among
themselves. 3. Of some eminent acts of grace with lower acts
in the same kind.

1st.. The comparison of sainte with visible sinners, makes them
appear ais perfect. It is true, there is a mixture of principles in
the best here, of flesh and spirit, inherent corruption, and infii-
sed grace, and the operations flowing from them accordingly are
mixed. But as one who has not the brightest colours of white
and red in the complexion, appears an excellent beauty^ set off

z 3

358 8PIRITUAI. PBRPBCnON

by the preeeaoe of a blackmoor^ so the beauty of holineas ia a
caiat, though mixed with blemishes, appean complete, when
compared with the foul defonnity of sinners. Thus the cqiposi-
tion between them is expressed, ^^ he destn^ the perfect and
the wicked." Job 9. 22. It is recorded of Noah, that << he
was a just and perfect man in his generation :" Gen. 6. in an
age when wicketloess reigned, when chastity was expetted finmi
the number of virtnes, and modesty was censored as a ▼ioei
iwhen impiety was arrired at the h^hest pitch, and the dehige
was necessary to purge the world from such sinners : then the
sanctity and piety of Noah shined as brightness issues from the
Btars. He appesred perfectly good^ eompared with the piodigi-
caisly bad.

• 2dly. In eaoap^ring the saints aaiong themselves, s<Miie are
styled perfect* There are diiFerent degrees among sinners : some
are so disposed to wiekednes, that they m&y be denominated
from as many viees that po ss e s s their sonls, * as the evil spirit
in the maa spoken of ia the gospel, raswered, his name was
Legion, from the number of devils that possessed him. f They
drive through ail the degrees. of sin so violently and fiuioasly,
that compared to them, otlier ainneia seem innooaat, and are fer
leas obnoxious to judgment;

Thus there are singular saints whose graees are so eonspiciuios
and convincing, ahd & universal holiness appears in their con-
versation, as makes them venerable amoQg thevici<ma: /their
presence will restrain the disaabte from exeeases either in wandi
«r actions, as eftctaally as a magistrate by the terror of his
power. Other saints, though sincere^ yet there, is such a mixture
of shades and lights m their actions, that they are in low esteem.
Compare meek Moses with the passionate prophet Jonai^ who
justified his anger to the fi»^ of God himself, ^ I do well to be
angry even unto death.'' We read of Moses, that he was " tik
meekest man upon the iaee of the earths" of .this there is re-
corded a very eminent effeet and evidence : when Asron and
Miriam had eontumelionsly and secBtiously spoke against hhn, ss
if he had usurped undue authority, ^' hath xbt Lord oniy spoken
by Moses ? hath he not also spoken by ns?*^ Numb. 12. 2. He

• SoIm habet teeleraa, qakqafd |^«iic4lflMi eouMi. CUuA»Sm
t Id aao Casiare anilloi Mari«i €ts«.

CTNVOLBBB AND BKVORCSD. S59

might by a sharp reply have coitfounded them, bat he was silent*
Several circumstances conciir to heighten the value of his vic«
tory over himself. There was a double offence, and violation
of the respects due to the dignity of his person, and the near-
ness of the relation : this accusation was public before the con-
gregation of Israel ; in the heat of the contention, when there is
a great disposition to be fired by anger, when the silent and pa«
tient bearing the indignity might be interpreted as a conviction
of bis guilt, yet he cainUy endured their false eharge. How great
is the disparity between Moses aad Jonah ?

Sdfy. In comparing some raisetl acts of grace, with lower in
the- same kind, there is a perfection attributed to them. * As it
is in diamonds, many small ones are not of equal value with one
great one, though of equal weight with it : so one act of piety,
of fsMi, of charity, of self-denial, may for its rareness, exem-
plariness, and efficacy, have sueh a divine degree of worth in it^
that it &r excels many less illustrious effects of those graces.
As a single act of wickedness may be so extremely evil, so enor-
i&oiAsiy vicious as to exceed many crimes in its pollution and
guiit of the same kind. There are some instances of this in
icripture : Ahaz in the time of his distress, <^ did yet trespass
more against the Lord.'' Judgments in their nature and God's
design are fit means to soften the obdurate, as iron is made mal-
leable by the flre : but to kick against the pricks, to be more
stubborn by the iniiction of wrath, that should correct men into
their duty, is a wickedness so unnatural and prodigious, that it
has left a brand of infamy on him for ever : *^ t^is is that kii^
Ahas,?' that desperate rebel against God. The idolatry of M»^
sassahwas ^gravated with such open contempt of God, that
made it infinitely more provoking than the secret idolatry of
Others. It is related, <' he set a carved imi^, that he had nlade,
in the house* of God, of which God had said to David, and to
Solomon hi» son, in this house will I put my name for ever.''
He deposed God, and with the boldest defiance set an idol in his
throne before his fiEure.

'" 1 will produce some instances of the exercise of grace fn its
radiancy and power, both in doing and suffering.
• Abraham received a command, " take now thy son, thy only

' « Facere plurima medtocriter & nnom allqaid lotignf ter. PHn. Bp. 29«

z 4

360 SPIRITUAL FXRVBCnON

son Isaac, whom thou lovest, and go to the land of Moriah,
and offer him there for a burnt-offering." How many circom-
fitanccs with respect to nature and grace, increased the difficulty
of his obedience ? The command was so hard, God would not
permit the fulfilling it. Isaac was the object of his moat ardent
desires, in whom he lived more dearly than in himself: when
his own life was almost expired, and was miraculously renewed
in his son, the heir of the promise, in *' whose seed all the na«
ttoos of the world were to be blessed :" how grievous to human
affections, not only to be a spectator, but actor, the priest to
offer the sacrifice] Yet ^' he rose early," and ^^ went to the
plaee of which God had told him." He applied himself without
relenting or delay, that would have argued unwillingness, in such
a severe trial. He built an altar, bound Isaac, and laid him on
the altar, and stretched out his hand to slay him, if he had not
been coui)termanded by a call from heaven. In '^ this work was
his faith made perfect ;" and appears in its exaltation. This
was an act so pleasuig to God^ that he declared his approving and
accepting it by a voice from heaven. His obedience to the di-
vine command to leave his country, and go into a strange ^md,
was the excellent effect of his faith in the promise of God, but
less illustrious than the offering of his son..

The self-denial of Moses was as perfect and admh-able in its
kind^ '^ When he was come to years, he refused to be called
the son of Pharaoh's daughter." When he understood the value
of a crown, with the honours, and riches annexed to it : in the
age of youth and strength, when ' the carnal appetites are vehe-
mently inclined to pleasjures, and there was an opportunity oi the
freest fniition : then he rather chose to suffer '^ affliction with
the people of God, than to enjoy the pleasures of sin for a sea-
son/' It is pmdeot advice not to choose when the passions are
in a ferment and disorder : it is like eating meat in a fever, that
increases the feverish heat, and destroys the vital. A terrible
temptation hinders deliberation, and a free judgment of what is
our duty to choose : a pleasant temptation corrupts the nuad,
th^t we do fiot discern the true frorn th^ false good. Yet Moses
in that time of his life, when the se^isi^^I passioQs are most in*
flamed and urgent, had his mind so clear and calm, that be de-
liberately, and with a full choice preferred disgrace, poverty,
and persecution, before the variety of attractive delights^ that

vv9ouya> and enforced. 361

ravish the carnal senses. Such was the soverdgnty of his faith^
that it coDipased the unruly passions^ and kept them in obe*
die^pe.'

The patience of Job^ is as rare an instance, who was exposed
to all the cruelty and arts of the tempter to overcome him. If
we consider the nature of his- afflictions, and their immediate
succession like waves of the sea, that he was suddenly and un-*
expectedly stripped of his estate, deprived of his children, and
his body was covered with loathsome and painful ulcers, that
satan was confident his misery would so exasperate his spirit,
that he would blaspheme God to his face, yet he blessed him
with the most humble reverence and resigned submission to his
sovereign will. Add another consideration, when his wife that
•hookl have been a conaiiarter, insiftted over him, and became a
tempter, he repelled her with a holy zeal and constancy. The
tempter neither by assaults on his body, nor by treachery in his
wife, could prevail. In him ^' patience had its perfect work."
It is recorded as the most celebrated instance in that kind :
'^ you have, heard of the patience of Job, and seen the end of the
Lord." I shall only add the example of the three Hebrew mar-
tyrs, who when the proud and cruel king commanded them to
bow to the golden idol, or threatened to cast them into the
burning furnace, with unshaken courage exposed themselves to
his fury, to preserve their integrity. In them perfect love cast
out fear.

4. There is a relatioe perfection of holiness according to the
several conditions of the saints in this life. As in a garden, there
are trees that produce different fruits, and ci different degrees of
goodness : the vine, the fig*tree, the apple-tree : if an apple-
tree produce the best fruits in its kind, though not equal to the
fmit of the vine, it is perfectly good. Thus in the world there
are several conditions of life among men : some are in places of
dignity and superiority: others of subjection and service. A
servant that is faithful and diligent, '^ adorns the gospel," and
excels in that relation, and is equally accepted of God, as others
in a higher order. He that gained two talents was esteemed as
faithful, as he that gained five, because the profit resulting
from the improvement, was in proportion to the stock intrusted
with him.

There is a perfection relative to the various spiritual state of

862 8FTRITI7AL PmBVBCnOK

christians here. St. John addrtsses his counsel to christians
under several titles, to children, to yoang men, and lathers,
with respect to their different ages in Christianity. A child, is
perfect in the quality of a child, when he has the statere, the
strength, the understanding that is becoming his age, dioogfa he
is distant from diat complete state to which he wiU arrhre in his
mature age. A young man has the perfection proper to his age.
A new convert that has such degrees of knowledge and hofiness
as are suitable to the means and his time of advancement by
them, is esteemed complete in that state of grace. Some are
entered into the school of heaven, and are in the first lessons of
Christianity ; others have made a higher progress in it, ^^ to the
iukiesB of the stature,''

Beyond the perfection attainable here, there is an abaobCt
perfection of holiness in the extent of its parts, and intention of
degrees : it is our present duty to aspire and endeaTour after
this, but attained only in heaven, where every saint is renewed
into the perfect image of God, and made ^* glorious in faoUncss,''
the great end of our Saviour's love in dying for us. By grada*
tions christians ascend to that consummate state^ the period of
f^rfeetion*

in<9OLl>B0 AND BNFOftCBD. 863

CHAP. VI.

ParticQlur graces eontidered, the internal priDciplei of perfection. DiTfne
faith doctrinai, jnttifyiof, and in the disposal of providence. Doctrinal
faith is not insagioation, nor reason. The olgects of it. The motives con>
sidered. The essential perfections of God. Faith in diTine revelation,
if the most reasonable act of the human miod, God's trnth a principle
immediately evideiit. His jurisdiction reaches to men's vnderstanding^,
God never requires our assent to snpernatnral troths, but he allbrds saA-
cieot conviction, that they are revealed by him. God reveals himself in
scripture by human expressions according to our capacity. "We are
obliged to believe sapernaturat doctrines nofkrther than they are revealed,
To attempt the comprehcnaive knowledge of them, is perfectly vain } it It
impossible, impertinent* and dangerous. Curiosity often fatal to faith.
Ad answer to objections, that supernatural doctrines are not reconcileable
to reason. That when men use all means sincerely to know the troth of
ibc«, and are not convinced of it^ tiiey thall not be eondeamed for in*
volnataryy specolatlve errors,

I WAX now particularly consider those graces that are of a more
excellent nature^ and have a more powerful causality and in^
fluenee in the lives of christians. Faith and love, hope and fear^
are the internal principles of the christian religion.

I. I will first discourse of divine faith^ the first principle and
finindation of religion, as the apostle declares : ^^ he that comes
to God, must believe that he is, and the rewarder of them that
diligently seek him.'' Heb« 11. The belief of his being and
bounty, is the motive of' holy worship.

This grace is most honourable to God, and beneficial to us.
The understanding is our supreme faculty, and by submitting it
to divine revelation, we ptty the most humble homage to him.
By &ith we coneeive of God, becoming his divine perfections*:
in believing the revelation he has made of his nature, which is
as inoompiehensiUe as it is invisible, and the declaration of his
wiH^ though the things promised are encompassed with opposi-
tion and seeming iinpossibililiies, we glorify his perfect veracify
«nd omhipoteaee in the highest manner. He that believes the
di^dne testimony, ^ sets his seal that God is true; ratifies his
word in the most solemn manner.

364 SPIRITUAL PKRfBCTION -

Faith is most beneficial, to us. It is the root of the spiritual
life, from whence all other graces derive their flourishing and
fhiitfiilness. It is not only productive of its own acts, but excites
and animates every grace in its distinct exercise : like the ani-
mal spirits, that give motion and vigour to all the senses. Faith
in Christ conveys to a weak christian a kind of omnipotence :
the apostle declares, *^ I can do ail things through Christ that
strengthens me." Heb. 11. The most eminent effects of oth^
graces, either active or suffering, fortitude, zeal, self-denial^
patience, are attributed to faith ; as the honour of a victory is
ascribed to the general, by whfMe conduct and courage the bat-
tle is managed, though it is obtained by the valour of the sol-
diers.

^' By faith we are justified" Rom. 5. 1. firom the guilt of our
many and mighty sins. *' We are purified from their deep pol-
lutions :" Acts 15. we are adopted into the line of heaven} and
are saved from misery extreme and eternaL

I wUl consider divine faith under three heads. 1. Dootriiial
faith. 2. Justifying faith. 3. Faith in the disposal of all things,
by the ruling providence of God.

L Doctrinal faith I will consider, 1. In its nature. 2. The
objects of it. 3. The motives* 4* The efficacy.

The nature of it. All the notions of fsith agree in this ; it is
tf dependance upon the truth of another. Thus tnist is called
faith ; bec^ause it relies upon the truth of a promise : and one is
aaid to keep his faith invidate, when be jierforms the promise
that another relied on. Faith. in the propriety of expression, is
an assent for the veracity of the speaker : accondingly, divine faith
is a firm assent of the mind to things, upon the authority of di-
vine revelation. It is distisguished from imagination, and firom
comprehensive reason.

Faney draws a copy of those objects that are perceived by the
external senses, or compounds many copies together, but creates
no images of things not perceptible by the senses. We can
imagine mountains of gold, because we have seen gold and
mountains : we conceive monstrous mixtures in dreams ; but no
actors can sftpear on the theatre of fancy, but in borrowed habits
from sensible things. But the objects of fieuth are such things,
" as eye hath not seen^ nor ear heard,'' and transcend the cup^r-
city of the imagination to conceive, and of tlie external senses to

tmrOLDSD AND BNPORCBD.

fepresent : yet infidels blasf^me the eternal truths of divine
things, as the fictions of fancy.

Faith is distinguished from science, acquired by study, and
from reason. Reason* implies a progress from one degree of
knowledge to another, by consequences drawn from the firBt to
the second : but faith assents to things upon the account of su-
perior authority that reveals them, and commands us to believe
them. The same things may be the objects of faith and 8f rea«
son^ but in difierent respects: reason may discover them, by
ascending from effects to their causes^ or descending from causes
to their effects: faith receives them as revealed in scripture;
** by faith we know the worlds were made 5'^ Heb. U. which
may be proved by clear reason.

The objects of faith. The general object of faith is the word
of Grod; the special, are those doctrines, and promises, and
things, that reason cannot discover by its own light, nor perfect-
ly understand when revealed. The word of God contains a nar-
rative of things past, and predictions of things to come : the de-
struction of the old world by a deluge of waters, and the con-
sumption of the present world by a deluge of fire, are objects of
faith : but the unity of the divine nature, and the trinity of divine
persons, the incarnation <tf the Son of God, his eternal counsels
respecting man's redemption, never entered into the heart of man
to conceive ; but aie as far above our thoughts, as the heavens
are above the earth, and cannot be comprehended.

God may be considered absolutely in himself, or as revealing
himself and his will to us. We have some knowledge of his be-
ing and divine attributes, wisdom, power, goodness in his works
ofcreation and providence; but we believe in him, as declaring his
mind and will to us in his word. We may know a pertcm, and his
excellent virtues intellectual and moral, but we cannot l^elieve in
him without some discovery of his thoughts and affections to us.

The moiioes of belief are ta be considered. Divine faith must
have a divine foundation. Faith may be absolutely true, and re**
latively false. Many believe the doctrine of the gospel, u^on
no otl^r grounds than the Turks believe the alcoran ; because
it is the reigning religion of their country, and by the impression
<rf example : from hence their faith b like the house built on the
sand ; and when a storm arises, is in danger of fitdling. 'The
firm foundation of faith is the essential supreme perfeotioos of

366 . 8P1RITUM FSRVBCnON '

God ; unerritig knofwleAge^ immuUble truth, infiaite goodness^
almighty power. It is equally imposaible that he should be de-
qeived or deceive. His infinite understanding is the foundation
of his perfect veracity. And whatsoever is the object of his will,
ia the object ^ his power ; for to will and to do are the same
thing in him.

It is true, the kno^edge of thmgs by experimental sense, is
a dearer percef^tton thmi the persuasion of them by faith. . The
first is to see the original, the other is to see the c(^y, that usu-
ally falk short of it. It is therefore sud, ''we now see in a glass
darkly :** but the divine testimony in itself has the moat convin-
dng evidence^ aboVe the assurance we can have by the report
of our senses, which often deceive us, through the indisposition
tf the faculty, or the unfitness of the medium, or distance of
the objects, or tlie knowledge of things by diacursive ratiocina-
tion* The objective certainty of foith is infallible. We know
with the highest assurance, that God can no mora lie, than he
ean die. It is said, '' all things are posnble with God;'* but to
lie or die are not possibilities, but passibilities ; not die efiects
of power, but proceed from weakness. We know the sacred
scriptures are the word of God, by the signatwes of his perfec-
tions, wisdom, holiness, goodness, justice ; and by the miracles
performed by the penmen of them, that proved they were divine-
ly inspired ; and consequently infallible in what th^ wrote* ,

From hence foith is often expressed by knowledge. Nicode-
mus gives this testimony of oiir Saviour^ we koow dioa art a
teacher come from God. John 3. 2. *'. We believe and aresure^
thou art th^t Christ, the Son of the living God.'' 'f We know
that if the house of this earthly tabemade be dissolved, we have
a building made urithout hands, eternal in the heavens." 2 Cor.
S. 1. " We know that he was inanifiested, 'that he might take
away sin.'' John 1. 5. '' We know that when Clurist shaD Bp-
pear, we shall be like him ; for we shall see him as he is." 1
John 3. 3.

( I wiD not insist upon the particular supernatural doctrines re-
vealed in the gospel, for there is little new to be said upon these
points: if men with renewed minds and hearts considered the
testimony of scripiture, there would need no more arguing : but
I will lay down some considerati<Hia, that prove divine feith to
be the reasonable act of the human understanding, 2* Answer

UNTOLDiBD 4ND BNIOROJU). 367

(be (4>J€ctfoiia dtedged to jut^ the dbbelief of divine doctrines^
that we are not able to conceive nor comprehend.

1st. That •God is true, is a principle immediately evident, not
dependently upon an antecedent motive. This, by its native ir-
resistible evidence, is b^ond all dispute, and exempted from all
critical inquiries. There is no principle written in the minds of
men with clearer characters. It was the saying of a wise hea^
then, '^ if God would converse visibly with m«i, he would as-
sume lig^t for a body, and hare truth for his sonl." God is
most jealous of the honour of his truth.'' *' Thou hast magni-
fied thy word above all thy name." Tnith is the supreme cha^
racter of the Deity. The apostle builds the assurance of chris^
tians upon the promised, and their strong consdation upon tidi
infallible rock, '< God that camioC lie." Heb. 6. From hebce
it follows, that in supernatural doctrines, we must first cohsH
der the autfiority of the revealer, and then the nature of doc*
trinea.

2dly. God's jurisdiction extends to our lUMierstandings, as weB
as to our wilU : he rules our understandings by light, our wilb
by empire* If God did coihmand us to believe only truths in
themselves evident,,our receiving them would not be an undoubt*
ed respect to bis authoHty ; but to believe his testimony without
the evidence of things, is an obedience worthy of hinu And we
are equdly obliged to believe his testimony concemihg the truth
of things, notwithstanding the reluetaney of the carnal mind,
and their seeming repugnance to the naiival notions of reason |
as to obey bis precepts, notwithstandii^ the reluctancy of t^
corrupt will, and the inclinations to f(6rbidden thSnga.

3dly. God never requites our assent to supematuriU things re«
vealed in his word, but affolrds sufficient conviction that they are
divine revelations. When God deputed any by commission for
an extraordinary work, be always afforded a.li|^t tx> discover ibt
commission was ubcount^eit. Mosies was sent fi'om God with
a command to Pharaoh to release the Israelites fixim their cruel
servitude ; and he had the wonder-working rod, to authorize his
conunission, and confirm, the truth of his message by miracles.
The divinity of the scripture, the rule of faith, shines with that
dear and strong evidence, that only those whose minds are pre-
vented with a conceit of the- impossibility of the doetrines con-
tained in it^ and perverted by tbeir passions, can resist it. Cot

368 SPIRITUAL PJIRVBCTIOK

loared objects are not discerned more dearly by their ccrfoorBi
nor light by its lustre, than that the scriptures are of divine re-
velation.

■ Reason is an essential faculty of man, and by it we are direct-
ed why to believe, and what things are revealed as objects of
faith. To believe, and not to understand the reason of our be-
lief, is to turn faith into fcJly and extravagance. The men of
Samaria were first induced to believe in Christ, " for the testi-
mony of the woman that told them, come and see the man that
hBs told me all that ever I did :" John 4. but when they heard
Christ speak, they said, ** now we believe, not for thy words,
for we have heard, and know, that he is the true Saviour of
the world." The understanding is convinced by reason of the
divinity of the scriptures : and as a pole supports a vine, but does
not give life and virtue to its root, so reason assists faith in
directing it to the scriptures, the nde of it, but faith In the mys-
teries of the gospel derives its life from God the author of themw
By reason we discover the refattion, order, distinction, and
dependaace of revealed truths : and reject the vain opinions of
men, when proposed as divine oracles ; and the fruits of fancy,
that are proposed as mysteries of faith. ^

4thly. God reveals himself to us in scripture by humane ex-
pressions, according to our capacity of receiving the knowle<%e
of dhrine things : and we are to understand them in their appa-
rent sense, unless the precise liiteral sense contains an evident
contradiction to what is certainly known by reason, and dispara-
ging the divine perfections. The sure rule of interpreting them,
is to separate whatever is defective in them, and apply them to
God in the highest degree of perfection. We read of the hands
and eyes of God in scripture, which signify the perfection of
God's knowledge and power : they are the organs by which men
do and know things : but it is infinitdy unworthy of God to
think that the divine operation has need of such instruments^

Thus the communicating of the divine nature from the Father
to the Son, is expressed by generation, which is the most noUe
production of one living creature from another, especially of an
intelligent creature, with all its properties r '^ but who can de*
clare his generation?" We must not c6nceive it with the im-
perfection of human generation, wherein the effect is separate
from the cause, and successive to it. For it is a contradictkMV

UNFOLDED AND ENFORCED. 369

tiiat God should beget a Son in his most perfect image, but he
must be eternal as the Father ; other\v]9e, he would be defective
ill the resemblance of the first perfection of the Deity. AH re-
semblances of God in scripture have their disparity and defects,
which must be separated from him. But excepting such cases,
t lie word of God is to be understood in its proper sense. For
we must suppose that God speaks to us with an intention that
we should understand him, otherwise it were not just to require
us t6 believe it : our minds could not firmly assent to his word,
but would be floating between faith aiid doubts. And if God
intends we should understand his meaning, how can we recon«
cile' his wisdom with his will, if he does not speak to us iu the
same sense as men do to one another.

5th1y. We are obliged to believe supernatural doctrines no
farther than they are revealed. God does not require our assent
to an object beyond the merit of it : that is, the degrees of its
revelation. We cannot see an object more fully than it is visi-
ble. The truth of evangelical mysteries is clearly revealed, the
manner of them is not discovered. To attempt the comprehen-
sive knowledge of them, is perfectly vain : for it is impossible,
impertinent, and of dangerous consequence.

It is impossible. Supernatural truths cannot be primarily and
immediately discovered by reason, but are only known to the di-
vine mind, lihd communicated to created understandings accord-
ing to the pleasure of God. " No man hath seen God at any
time ; the only begotten Son, who is in the bosom of the Fa-
ther, has declared him.'' John 1. 18. The gospel is called the
mystery of " Christ, the mystery of God the Father, and of
Christ,'* Eph. 3. 4. Col. 4. 3. Because God and. Christ is
the author, and revealer of it. God contrived in the secret of
his eternal wisdom, the design of our redemption, and revealed
it in his own time : it is therefore *^ called the mystery of his
will." Eph. 1.9. It is called « the mystery of faith :" 1 Tnu.
3. 9. that is, it is received by faith. It is called *^ the mystery
of the kingdom of God ; Mark 4. II. Rom. I. 19, 20. con-
cealed fi-om the world, and only known in the church. The
sublime doctrines of the gospel it is impossible for Che clearest
spirits of men to discover, without s{5ecial revelation, were they
as pure as they are corrupt, and as sincere as they are perverse.
This word mystery is never applied to the revelation that God
has made of his wisdom in the firaming the world, and in the

VOL. 11. A a

370 SPIRITUAL PBRFBCTION

eflfecU of his providence^ because since the creation^ it has been
exposed to the sight of all reasonable creatures. Men were not
commanded to believe in order to salvation, till by experience
they were convinced of the insufficiency of reason to direct them
how to be restored to the favour of God. The i^ostle declares,
" for after that in the wisdom of God, the world by wisdom
knew not God, it pleased God, by the foolishness of preaching
to save them that believe." 1 Cor. I. 21. The doctrine of the
Trinity is purely supernatural : for the internal distinction of the
persons in the divine nature, by their incommunicable characters,
is only proper to God. The counsels of the divine will are
above any created understanding : " who knows the things of a
man, but the spirit of a man ? so none knows the things of God
but the spirit of God." The angels arc superior spirits to us^
and excel us in sublimity and perspicacity of understanding, but
they could never know the decrees of God, though in his imme-
diate presence, but as giadually revealed : it is said of the myste-
ries of his counsels, ^^ they desire to look into them." We can<-
not form a conception in our niinds, but what takes its rise from
sensible things.

The attempt is impertinent : for God has revealed those great
mysteries sufficiently for saving faith, though not to satisfy rash
curiosity. There is a knowledge of curiosity and dbcourse, and
a knowledge of doing and performance. The art of navigation
requires a knowledge how to govern a ship, and what seas are
safe, what are dangerous by rocks and sands, and terrible tem-
pests, that often surprise those who sail in them : but the know-
ledge of the causes of the ebbing and flowing of the sea is not
necessary. To believe savingly in Christ, we must know that
he is the living and true God, and true man, that died for our
redemption; but it is not necessary that we should know the
manner of the union of his two natures. It is prudent to confine
our inquiries to things which are possible and profitable to be
known. The discovery of the manner of divine mysteries is not
suitable to the nature of faith, " for it is the evidence of things
not seen :" the obscurity of the object is consistent with the cer-
tainty of the assent to it : and it is contrary to the end of revela-
tion : which is to humble us in the modest ignorance of divine
mysteries which we ^*annot comprehend, and to enlighten us in
those things which arc requisite to be known. " It is the glory
of God to conceal a matter." He saveth us by the submission of

UNFOLDED AMD ENFORGBD. 371

bith, and not by the penetration of reason. The nieanest un*
derstandiog, as well as the most raised, are equally capable of
salvation. The light of faith is as much below the light of glo-
ry^ as it is above the light of nature.

It is of dangerous consequence. There is an hydropic cu-
riosity, that swells the mind wih pride, and is thirsty after the
knowledge of things unsearchable. This curiosity has otten been
fatal to faith. It is like a man's endeavour to climb up to the
inaccessible point of a rock that is very hazardous, to see the
son in its brightness, which may safely be seen from the plain
ground. The searching into the unsearchable things of God's
nature and decrees, h&s been the occasion of many pernicious er-
ton. It is like the silly moth's fluttering about the burning
fight, till its wings are singed* Beside, the affecting to be wise
above what is written, and to attempt to make supernatural
doctrines more receivable to reason by insufficient arguments,
weakens the authority and credit of revelation : the endeavour
to make them more easily known, makes them more hard to be
believed. To venture to explicate them beyond the revelaticm
of them in scripture, is like a man's going out of a fortress
wherein he is safe, into an open field, and expose himself to the
assaults of his enemies.

. I will now consider the objectiona against supernatural doc-
trines.

First. It is alledged they are irrecondleable with reason ; and
it is not possible for the understanding to believe i^nst its own
light and judgment. In answer to this specious objection, the
following particulars are to be comidered,

1st. Sense, reason and faith, are the instruments of our ob*
tuning knowledge. Sense is previous to reason, and reason pre-
pares the way to.fiuth. By our senses we come to understand
natoral things, by our understandings we oome to believe divine
things. Reason corrects the errors of sense, faith reforms the
judgment of reason. The stars seem but glittering points ; but
reason convinces us they are vast bodies, by measuring the dis*
tanee, that lessens their greatness to our sight. We cannot ima*
gine that there are men whose feet are directly opposite to ours,
and are in no danger of fiEdling; but reason demonstrates there
are Antipodes. It is as absurd for reason to reject divine testi-
mony, and violate the sacred respect of faith, as for seoie to

A a2

372 SHAtTUAL PERPEOTIOy

cbntHMlkt the clearest principles of reason* To deny supernatu-
ral truths, because they are above our conception and capacity,
16 not only against faith, but against reason, that acknowledges
its own imperfection.

It is true,, reason and taith are emanations from the father of
lights, and cons^equently there cannot be a real repugnance be-
tween them ; for " God cannot deny himself:" errors are often
contrary ; but truth is always harmonious with truth : if there
seem to be an opposition, it proceeds not from the light of the
reasonable mind, but from the darkness that encompasses iC It
is certain, that a proposition that contradicts right reason, the
general light of nations, that have nothing common between
them hut the human nature, cannot he true : as the doctrine of
£picuni<i, " that God was not to be worshipped, because he had
no need of our service.;" and the popish doctrine <^ tranaubstan-
tiation, that imputes contradictions to God.

We must distinguish between things that cannot be discovered
by reason, nor comprehensively known when they are reveakd,
and those that are contrary to reason. . In paradise reason was
an inferior and imperfect light : Adam could not perfectly know
God. lie dwells in light inaccessible, not only to mortal eyes,
but to the immortal angels : they cannot penetrate to the centre
of his pevfectianf). The propositions that involve a contradiction,
have the plain characters of falsity ; but the doctrines of the gos-
pel, that. are ihcQmprehensible,:.have the characters of sublimity.
Reason cannot .measure the. extent, nor reach the *^ height of the
love of Christy th^ passes knowledge. Eph^ 3. 19^ That su-
pernatural doctrines are .incomprehensible iiow they are revealed,
K one. argument to prove they couhl ne\'er be. invented and dis-
covered by men : for that wbieh^ naturally cannot enter, into the
Blind of man, cannot naturally ;prDcecd out of it..

2dly. Since the fall reaaon in Weakened, and ita light is clouded,
hi the narroRv wad low spi)ere of natural things, how often is reason
mistaken aqd, lost in a labyrinth ? There is m>t a.iliMver, a fly,
a stone,! bpt is a mystery. r Ave cannot fully micbrstand the v^e*
tation of the one, nor theiseiiaation.of the other, nor the motion
of the other. Let us make a trial of the light of reason upon
ourselves, aitd we shall discover its defeets. • Who'can* daaeem
the vital bands; wherewith the soul and body are combined ? By
what -power does the sOul rqire^ent absent objects? Sounds with*

UNFOLDED AND BNFORCBD. * 373

out noise, colours without tinctures, light without clearness,
darkness without obscurity. What account can be given of the
admirable operations of the soul in dreams, when the senses are
suspended from working, and the body seems to be a warm car-
cass. It is one of those secrets, that human wits labour in vain
to explain, how it composes discourses so just and regular, as to
the invention and style, which by their impresi^ion in the memo-
ry, we know were not the effects of wild faucy^ but of sober judg-
ment; and that awake, and intent, we could not so speedily and
orderly frame. It is as strange as that an artificer should work
more exactly with his eyes covered, than seeing; that a painter
should draw a face better in the dark, than in open day- light.
That man were totally deserted of reason, who not being able to
see things that are but a just distance from his eyes, would not
acknowledge that things distant from him the extent of the ho*
rizon, are beyond bis sight. We are finite beings ; there b some
proportion between our minds and our natures : * if we cannot
understand ourselves, what folly is it to presun^e that we know
God ? *^ Canst thou by searching find out God ? Canst thou
find out the Alnnghty unto perfection ? It is high as heaven,
what canst thou do? Deeper than hell, what canst thou know?
The measure is longer than the earth, and broader than the sea."
Job 11. 7) 89 9* Who can unfold the divine attributes? They
are not confosed in their unity, nor divided in number ; they are
not separable qualities, but his essence : he is not only wise, but
wisdom ; not only lives, but is life. We cannot speak of some
attributes without distinction, wisdom and power ; nor of others,
without a seeming opposition, justice and mercy ; yet they are
the same divine nature, and cannot be separate but in our
thoughts. He is eternal without succession ; with '^ him there
is no past, and to come : he sees all things with one view; not
only events that proceed from the constraint of natural and ne-
cessary causes, but that depend upon causes variously free and
arbitrary. " This knowledge is too wonderful for us.'' To be-
lieve no more than we can understand, uroeeeds from the igno-
rance of God's nature, f and our own :iFor the divine nature iit
truly infinite, and our minds are narrow and finite.

* Quo inteUertuin deiim capiat homo, qui ip«uin intcllectum quo eum Tult
eft pere oon capiat ? 4^g. Ub^ de, Trin, c I,

f lufioitus loiDiensus, t^ soli i<bi tantusi quantus est noiuft; nobis >ero,

A a r^

374 . SPIRITUAL FSRFSCnON

Sdiy. The human understanding in our lapsed state, is dark
and defiled, weakened and vitiated. Of this we have innumera*
ble instances. Although the Deity be so illustriously visible in
the creation, yet even the wiae heathen represented him in audi
a degree of deformity, as is highly blasphemous. They could not
conceive his infiniteness, but made every attribute a God. They
transformed the glory of the immortal God, into the likeness of
an earthly dying man. And the papists transform a mortal man
into the likeness of the great God. They attribute to the pope a
power of contradicting the divine laws : (or though God, in the
second commandment, so strictly forbids the worship of images,
and has annexed to the prohibition the most terrible threatening,
of '^visiting the iniquity of the fttthers upon their children, to
the third and fourth generation ;" yet in defiance of the majes^
of the Lawgiver, the pope commands all his adorers to warship
the images of the dead saints : he arrogates a power to dispense
with oaths, the most sacred bands of human society, and thereby
authorizes perjury.

41y. Though reason is not able to conceive and comprehend
supernatural mysteries, yet it can never demonstrate that they
cannot be. Who can prove by irresistible evidence, that God,
who is an infinite good, cannot by an infinite communication of
himself be in distinct subsistencies ? It is true, our reason may
find unaccountable difficulties, that one should be three in the
subsistence of persons ; and three, one in nature : but there can
be no proof that it is impossible, without the perfect understand-
ing the nature of God. The incarnation of die Son of God, is
matter of astonishment, that two natures so different and im-
mensely distant, as finite and infinite, mortal and immortal,
should be so intimately and inseparably united in one person,
without confiision of their properties : but we have the strongest
reason to believe, that God knows his own nature, and is to be
believed upon his own testimony. If the matter of his testimony
be inconceivably great, we must exalt faith, and depress reason.
If we will believe the word of God no fiuther than it is compre-
hensible by our reason, we infinitely disparage him : tat this b no
more than the credit we give to a suspected witness.

pectus augustam, & ideo lie eaoi dif n« atinuuBiUf ««ai lacttlnabilcai did*
■BUS. M. FtUx.

VNFOJLDSD AND ENVOftCBD. 375

5Iy. The doctrine of the Trinity and incarnation have a clear
connexion with other truths^ that right reason comprehends and
receives without reluctancy. That men transgress the laws of
Godf natural conscience is their accuser^ an essential faculty of
the human nature^ that can neither die with them, nor without
them : that every sin needs pardon, is most evident : that God b
just, is known by the general light of reason in all men : that it
is becoming God to pardon sin in a way honourable to his jus-
tice, is as certain : now the satisfaction of divine justice requires
the enduring the punishment ordained by the law, and equal to
the guilt of sin. The guilt of sin rises from the majesty of the
Lawgiver, who is dishonoured by it, and the satisfaction must be
by a person of equal dignity, and consequently only God can
make satisfaction. Now reason dictates, that he that satisfies,
and be that receives satisfaction, must be distinguished : for it is
not reasonable that the same person be the judge and the cri*
miual ; therefore there must be two distinct persons in the
Deity : from hence the reason of the incarnation is evident ; for
the Deity b incapable of suffering, and it was necessary that the
dignity of the divine nature should give value to the sufferings.
It was therefore requisite that the Deity should assume our na-
ture capable of suffering, atid the salvation of the worid should
result from their conjunction. This doctrine is very honourable
to God, and beneficial and comfortable to man ; which are the
amspicttoos characters, and strongest evidence of a doctrine truly
divine : this maintains the royalty of God, and the rights of jus*
tice ; this secures our pardon and peace, and removes all the dif-
ficulties and doubts that are apt to rise in the minds of men,
whether God, infinitely provoked by our rebellious sins, will be
reconciled to us ? It is our duty to admire the mysterious doc-
trines of the gospel, which we do understand, and to adore those
we do not. We may observe the same connexion in errrors as
in divine truths ; fw they who rob our Saviour of his natural glo-
ry, his etemd Deity, vilify and disbelieve the value and virtue of
his priestly office, by which our pardon is obtained. In short,
the fabric of our salvation is built on the contrivance and consent
of the divine persons, and the concurrence and concord of the
divine attributes.

6Iy« The belief of supernatural things may be confirmed by
comparisons and examples of things in nature; for they prove

A a 4

376 . sptRiruAi. pBRFBcnov

mnd persuade that a thing may be. Our Ssvioar, to cure the in-
fidelity of the phariseesy tells them, '^ Ye err, not knowing the
scripture, and the power of God." In the book of scripture we
read the declaration of God's will ; in the book of nature we see
the effects of his power. The apostle says, ** The weakness of
God is stronger than men." The expression is strange to a
wonder ; for it seems to attribute a defect to God : but he speaks
in that manner, to declare with emphasis, that God is always
equal to himself, and has no need to stnun his power to over*
come the strongest opposition. The same apostle argues against
infidels, that say, ** How are the dead raised up^ And with
what bodies do they come ? Thou fool, that which thou sowest
is not quickened except it die ; * and that which thou 9owest,
thou sowest not that body that shall be, but bare grain ; it may
chance of wheat, or some other grain ; but God giveth it a body
as pleaseth him." If our eyes are witnesses of such an admira-
ble resurrection in nature, which our understandings cannot com-
prehend, shall it not confirm our belief of the resurrection of the
body, the wonder of grace, when it is promised by God the au-
thor of both. All difficulties vanish before infinite power. St
Paul declares, <' I know in whom I have believed, that he is able
to keep that I have committed to him till that day." We are
assured *^the Lord will change our vile bodies into the likeness
of his glorious body, by the power whereby he can subdue all
things to himself." The belief of the resurrection is drawn from
the clearest springs of nature and scripture.

71y. It is a prudent foundation of judging things attended with
difficulties, to compare the difficulties, and to determine our judg-
ment for that which has least. Now it is certainly much more
suitable to the reasonable mind to acknowledge, that things may
be true which we are not able to conceive and comprehend, than
to deny the natural and proper sense of many clear and express
texts of scriptures, that declare those things. And by this we
may judge of the glosses of Socinus, and his followers, who with-
out reverence of the majesty of God, and the sincerity of his
word, rack the scriptures to make them speak what they do not,
and use all arts to silence them in what they do reveal. Unh^>-

* Pnemisit dens nfttiiram mafi^istram, sub miBsaros prophetiam, Qt faciliot
£redaa prophetiie diecipalus oaturs. Tert,

UN1R>L]>Bn AKD BKFORCSD. 377

py men ! that affect to be esteemed ingenious and snbtile, to the
extreme hazard of their own salvation. How much safer^ and
more easy is it to believe the plain sense of the scriptures, than
the turns and shifts that are invented to elude it, and extricate
heretical persons oat of the difficulties that attend their opi-
nions?

I shall add, thedoctrine c^the Trinity is so expressly set down
in the gospel of Christ, that it is impossible the Son of God, who
is infinite and eternal love, who gave himself lor our redemption,
should have declared it, and engaged his disciples in all ages and
places in an error of such dreadful consequence, as the wcM^hip*
ping those who are not God.

Secondly. It is alledged, that if a person sincerely searches in-
to the scripture, and cannot be convinced that the supernatural
doctrines of the Trinity, and others depending upon it are con-
tained in them, he shall not be condemned by the Righteous
Judge of the world for involuntary and speculative errors.

To this I answer.

This pretence has deceived many who were guilty of damn-
able heresies, and there is great reason to fear deceives men still.
5^ The heart is deceitful above all things," and most deceitful to
itself. Who can say that neither interest nor passion, neither
hope nor fear, neither anger nor ambition, have intervened in his
inquiry after truth, but he has preferred the knowledge of divine
truths before all temporal respects, and yet he cannot believe
what the scripture reveals of the nature of God, and the econo-
my of our salvation : let this imaginary man produce his plea, for
I believe there was never any such. There are many that make
reason the sovereign nUe of faith, and determine such things
cannot be true, because they cannot understand how they can be
true. Prodigious inference ! the most absurd of all errors, that
makes the narrow mind o( man the measure of all things. This
is the proper principle of that horrible composition of heresies
and execrable impieties, which so many that are christians in
profession, but antichrisUans in belief, boldly publish. * They
will choose to err in matters of infinite importance, rather than
confess their ignorance. And which is astonishing, they will

* iEmaofmitor imperitret Utaii, iasolenter in del rebus ignaioi. Jffil cf«
Trim. ^ t«

378 tPiAiTUAL nuBcnoiv

readily acknovrfedge the defectiveneas of reamn wkh respect to
the understanding of themselyes ; but insolently aifogate, a rig^
to determine things in the nature of God.

It is tme^ ignorance the more invincible, is the more excusa-
ble : but when the error of the mind is from the vicioiia will,
both the error and the cause of it are sinfiil and inexcusable.
When the corrupt wiD has an influence upon the understaa«fiQg,
and the mind is stained with some carnal lust, when a tempta-
tion diverts it from a serious and sincere considering the reasons
that should induce us to believe divine doctrines, their unbelief
win be justly punished. The scripture declares, ** that an evil
heart is the cause of unbelief:" pride, and obstinacy of mind,
and carnal lusts, are the cause that so many renounce those eter-
nal truths by which they should be saved.

Thirdly. It is alledged, that speculative errors cannot be
damnable.

To this I answer.

The understanding of man in his original state, was light in
the Lord, and regnl&r in its directions, now it is dark and disor-
dered : and in the points of religion that are revealed, any error
induces guilt, and if obstinately defended exposes to judgment.
Some truths are written because necessary to be bdieved, others
are to be believed because written*

According to the quality of the truths revealed in scripture,
such is the hurtfiilness of the errors that are opposite to them.
Some truths are necessary, others profitable : some errors are di-
rectly opposite to the saving truths ct the gospel, others by eon--
aequence undermine them. '< Those who deny the Lord that
bought them, are guilty of damnable hereues,'' capital errors,
<< not holding the head.'' Col. 2. 19.

The doctrine of the Trinity is not a mere speculative truth, nor
the denial <^ it a speculative error : the trinity is not only an ob-
ject of faith, but of worship. In baptism, we are dedicated to
the Sacred Trinity, ^' in the name of the Father, Son, and Holy
Ghost," which clearly proves they are of the same authority and
power, and consequently of the same nature : for it is impossible
to conceive of three infinite beings, for by necessity one would li-
mit another. The apostle declares, " Without controversy great
is the mystery of godliness, God manifest in the flesh :" the na-
ture and end of this divine mystery, is to form the spirits of man

UNFOIJ>BD AND JBMKmCXD. 379

to betieve, and love, and obey God. For in it there is the clear*
est revelation of .God's admirable love to men, cS his niispotted
holiness, his iucorruptible justice, the great motives of religion.
In that divine doctrine we have the most ravishing image of pie*
ty and virtue, the most becoming the nature of God to give, and
of man to receive.

Briefly ; God commands us to believe in his Son : without
faith in him we are incapable of redemption by him. When
Christ performed miraculous cures, he required of the persons
whether they did believe in his divine power, and what he decla-
red himself to be. Electing m&ey ordains the means and the
end : the apostle ^^ gives thanks to God^ because he has chosen
the Thessalonians to salvation, through sanctification of the Spi*
rit, and the belief of the truth.'' 2 Thes. 2. Holiness and faith
in the doctrine of the gospel, are indispensable qualifications in
the learned and ignorant, that would be saved by the Son of
God. It is a high contempt of the truth and goodness of God^
not to yield a firm assent to what he has revealed concerning our
salvation by his incarnate Son. He that believes not the lecatd
that God hath given of his Son, ^^ makes God a liar." 1 John
5. 10. This infinitely provokes him, and inflames his indigna*
tion. To disbelieve the testimony that Jesus Christ has g^ven of
the divinity of his person and doctrine, is to despise him, it robs
him of his essential and his acquired glory by the work of our
redemption. There can be no true love of God without the
true knowledge of him, as he is revealed not only in his woffcs^
but in his word. Our Saviour, friio is ''the way, the truths
and the life," has declared, when he gave commission to his
apostles to preach the gospel to the world, ''whoever believes
and is baptized, shall be saved, whoever believes not shall be
damned." We cannot make laws to be the rule of God's judg-
ment, but must receive them. However some may flatter erring
persons in their security, it will be found in the great day, that
infidelity in the light of the glorious gospel, will have no excuse
before God.

The doctrine of the gospel is like the pillar of cloud and of
fire, that was darkness to the Egyptians, but enlightend the Is-
raelites in their passage out of Egypt : it is concealed firom the
proud, and revealed to the humble. The human mind is impe*
rious and turbulent, and averse fi'om submitting to God'3 autho*

380 SPIRITUAL PBRrBCTION

rity, who commands the wise and most understanding to yield fnD
assent to his word, as the meanest capacities. <' The natural
man receives not the things of the Spirit of God, for they are
foolishness to him, neither can he know them, because they are
•piritually discerned.'' There is no proportion between the fa-
culty and the object. You may as well see an angel by the light
of a candle, as see the great mysteries of the gospel by the natu-
ral mind, their reality, beauty, and excellency, so as savingly to
believe them. <' Faith is the fruit of the Spirit:" Eph. 1. 17-
who is styled the '^ Spirit of wisdom and revelation," who dis-
covers the object, and enlightens the mind to see it, and by free
preventing-grace inclines the will to embrace it. '^ The Holy
Sprint alone can pull down strong holds, and cast down imagi-
nations, and every high thing that exalts itself against the know-
ledge of God, and bring into captivity every thought to the obe-
dience of Christ." 1 Cor. 10. The Spirit overconoes the pride
of the natural understandii^ by the authority of the revealer, and
enlightens the ignorance of it by the infallible revelation, ^^o-
lence, and temporal resects, may by terrors and allurements
make men hj'pocrites, but cannot make them sincere believers :
there will be a form of religion without, and atheism within. It
is special grace inspires the elect of God with light to see spiri-
tual things, and requires special thankfiilness.

Let us humbly pray to the Father of mercies, and of lights,
that he would reveal the mysteries of his kingdom to the minds
of men. " If the gospel be hid, it is hid to those that are lost,
in whom the God of this world hath blinded the minds of them
who believe not, lest the Kght of the glorious gospel of Christ,
who is the image of God, should shine into them/' 2 Cor. 4.
3, 4.

UNFOLDED AND BNFORCBD. 381

CHAP. VII.

The power #f faith, to overcome all that is opposite to oor saWation. A
•peciilative asveot to supernatoral truths, is oot savins, '^c efficacy 4>f
faith aigainst temptations of the world, proceeds from the nature of its oh*

. jecti, and the degrees of assent, and the frequent application of them to
our heart«« There is an incomparable difference betwi'en the good and'
evil things that are present, and those that are future. The evidence and"
importance of future good things, and our interest in them, fixes onr esacnt,
and makes it effectual. Justifying faith considered in its nature and puri-
fying virtue. -Ftiiih in the ditposafs of the Divine Providence, is a fuoda-
mental principle from whence mAoy practical consequences are derived;
Tne heathens had very disparaging conceits of God*s providence. The
scripture declares tliat nothing happens without (be knowledge, the will,
either permissive or approving, and (he orderiug-providence of God. This
is very influential on the lires of men,

X Will nc>w consider .the power and efficacy of faith, to over-
come all that is opposite to our salvation.

i shall premise, there is a common delusion that has a perni-
cious influence upon the minds and lives of many, that those are
true bdMvers, ^o yield a -dbr and barren assent to the myste*-
ries. of thief gospel, without the practical belief of them. They do
not foment and authorize -doubts' by the pr'etencfe of 'reason, nor.
fxcite revolts in their minds', and entertain objections against su-^
pernatufal truth ; but they never felt the spirit and power of faith
in raising them above the low descents of carnal minds, and set-
ting their affections on things above. The love of the presei>t
world, like a stupifying wine, causes in them a forgetfuiness of
heavcR, and that whicK 'is' the most dangerous idolatry in the
sight of Gbd, is seated ^ their hearts. THe understanding sub-
mits 00 divine revelation, but the will is rebellious against the di-
vine* doniimands. They believe what is necessary to believe, but
not what is necessary to do. They are satisfied with a specula-
tive ftnth) that costs nothing, and will go Ivith them .to hell, for
the devils believe supernatural truths. They are rich in the no-
tions of fSf^h, but poor in the precepts of obedience. Now in
the language of scripture, saving faith and knowledge of divine.
things are productive of such affections and actions as are corre-

382 tftmiTUAL Fm&ncnoN

spondent tb the nature of the things believed. If the head be
enlightened, and tHe heart in darkness, if one professes never so
fully his assent and adherence to all the articles of faith, and the
beams of fiiith are not visible in his conversation, he is an infidel.
** He that says, I know Christ," or which is equivalent, *^ be-
lieve in him, and keeps not his commandments, is a Kar, and the
truth is not in him.'' 1 John 2. 4. Every habitual sinner is an
unbeliever. Unfeigned faith receives the word of God in all its
parts, doctrines, commands, promises ; not only as infallibly true,
but superlatively good and precious, and entirely embraces them,
with a despising of all things that may come in competitkm vrith
them, and expresses the esteem and love of them in the pracdce.
The two inseparable properties of saving faith are, it is humble
and submissive to divine revelation, it is dutiful and obedient to
divine precepts.

This being premised, I will consider the power of faith, pro*
ceeding. 1. From the nature of the objects upon which it is
exercised. 2. From the d^;rees of its assent and adherence to
them. 3. From the serious and frequent application of the ob*
jccts to our heart.

1. From th^ nature of the objects upon which it is exercised;
now between them, and the most enticing good things, and the
most fearful evil in this present state, there it an incomparable
difference. The apostle tells us, ^ This is the victoiy that over-*
comes the worlds even our £uth.'' 1 John 5. Victory supposes
a fight, and a fight supposes an eoemyi the enemy is declared,
the world, including the men of the world, and the things of it.
This enemy is in combination with the devil and the flesh. He
is styled the <' Prince of this world," that manages the tempta-
tions of it for the ruin of souls. He tries his poisons according
to the dispositions of men, in hopes :of working in them. He
presents to some a charming cup^ to intoxicate them with the
pleasiu-es of sin : he tempts others with things of lustre, with ti-
tles of honour and dignity, that dazzle their minds, that they
cannot give a true and safe judgment of things : he allures ocheia
with riches. And as heat is doubled by reflection, so he eofoieea
his temptations, from the prevalency of these motives upaa men ,
in all places and times. If these methods are unsMCOes^ul to
tfim men from God, he tries to make terrible impressiona open
the minds of men by afflicting evils, by the rage of the perverse

UNVOU>BJ> AND BN70ftCBD. S83

world. Now faith is the victorious prindple that defeats all hi^
designs, and overcomes all his strength. In mechanical opera-
tions, we judge by the force of the mover, how easily a weight
will be moved. Thus when eternal realities are by faith put into
the scales against temporal vanities, they infinitely outweigh
them. The apostle makes a judicious comparison ; ^' Our light
afflictions that are but for a moment^ work out for us a far more
exceeding and eternal weight of glory." 2 Cor. 4. He ex-
tremely vilifies things present, and magnifies things future. All
that is pleasant or painfiil here is but for a moment, and in true
value is infinitely inferior to the good things, and the evil to
come. ^' I count," saith the apostle, '^the afflictions of the pre*,
^nt time are not to be .compared with the glory that shall be re-
vealed:" and since the injipressions of pain are incomparably
stronger, and more affecting human nature than impressions o[
pleasure ; one sharp pain deadens the sensitive faculties to the most
vehement pleasures. We are assured by irresistible evidence,
that the happiness of this world is in true value infinitely inferior
to the happiness of the next. The most pleasant things here
ca^mot satisfy the. parrow faculties of sense : <* The eye is not sa-
tisfied with seeing,, nor the ear with hearing;" but the favour of
God, and the bjes^ed effects of it, pass all understanding, our
most comprehensive faculty.

There is xnore shadow than light in our brightest condition ;
more gall than honey in our sweetest fhiitioos ; but suppose the
appearance of worldly happiness, gilded with specious tinctures,,
v^ere truly great and goodly, joyfiil and satiafj^g, aecoivding to
the fimcies of caiiuiil mep, yet the price would extremely fall, by:
eon^idering they ^e of.no Jopger continuance than the flight and*
expiring breath of our present life. The glory of this world is>
like a flash of *ligh|tning in its appearing and^ vanishing^ The
longest line of tin^, firom its first rise to its last period, is but su
point to eternity .^ . Now that happiness which is fiKling, is not'
true happiness pi its own nature, nor eorrespondent to^oor rea*.
aonable desires : for the apprehension of its approaching end,,
will imbitter the relish of the present enjoyment.

But the happiness of the next life is doubly infinite, in the
degrees and duration. The least part of that happiness is a per-
fect freedom fi'om any touch or shadow of evil. Human lan-
guage has not words worthy or fully significant to describe it*.

884 SPIRITUAL PERFBCnON

Gody who is an infinite good and goodness, communicates him-
self to the immortal soul, according to its utmost capacity and
desires. It seems im|>068iUe for men to offer such violence to
their understandings, as calmly considering, and in cold blood,
to prefer the fashion ** of this world that passes away," before
the perfect and unchangeable happiness in the next world.

2. According to the degrees of our assent to futare eternal
things, subh is their victorious power in our souls. The objec-
tive efficacy of things is not from their existence, but (nrni their
evidence to our minds. Now according as our af^nrehensions are
^more clear, and our belief more steadfast of things future, such
impressions are made either of terror or desire in our breasts.
The apostle defines faith to be, *'' the substance of things hoped
for, the evidence of things not seen/' Heb. 11. It represents
things future and distant, as present and in our actual possession.
A superficial fluctuating belief of the good or evil things in the
next state, is of no force to encounter present temptations, and
vanquish the carnal affections. The report of the senses con*
ceming things present, will preponderate the 'authority of God's
word, that declares things future infinitely to exceed them. All
fire has heat, but not strong enough to melt down gold and sil-
ver. There is an assent in every degree of faith, but not able to
overcome the world, A radicated firm belief of the infallible
truth, the transcendent goodness, and our sure right in heavenly
things, will cause all the false colours of 'this world, the shadows
in masquerade, to disappear.

The evidence and importance of things, fbces our re8oluti<His
to adhere to them. TiH» son of a king, and heir of a kingdom,
will invincibly assert the truth of his relation and title. A sin-
cere believer of the heavenly glory, and his- eiemal interest in it,
will live in that faith, and die in it ; and die for it, if necessity
require. The belief of it has a vital taSte, a joy sincere and
sweet, that makes the pleasant temptationsof the- world nauseous.
As fiuth is the foundation and basis of hope, '* it is the substance
of things hoped for," so hope is reciprocally as a strong pillar
that establishes the basis upon which it is fixed : for one volun*
tarily and steadfastly believes that which is for his advantage and
comfort. The serious belief of the prepared plagues for those
who are unfaithfiil to God, and their souls hereafter, will make
all the evils threatened and inflicted upon the godly here^ to be

viitotoAb AHti tvPoiiCBt}. 885

eontempCibie. If we are siurfoitlicfeil with an; arm/ of ^vils^ let
faith draw forth the powers of the w^ld to come^ ^^ we shall be
more thaa conquerors." There are many temptations we caii*
not avoid ; there are none but we may Tflnquish by the power
of faith. The fear of God^ like Aaron's rod turned into a ser-»
pent, that swallowed up the rods of the ms^eians, will over^*
rule the fear of men^ and make those evih that to naked nature
are invincibly easily endured* Thi» is evident from the <^ouTage
and constancy of the martyrs, who despised the proudest tyrants
wpwi their thrones, and die most cruel executioners upea the
scaffold : the effects of faith in the time of its triumph* If tb^
same cA>jects have not the same efficacy in. the minds of men,
it is for want of &ith. If £aith declines, we shall faint and di^
away. Peter walked on the sea while he relied on the word of
Christ, but when a blast of wind shook his faith, he presently
sunk. The apostles doubted of Christ's power, when a storm
fiiU upon the ship : our Saviour first rebuked their fear, before he
laid the storm, ^^ why are ye afraid, O ye of little faith ?" as a
danger more near, and of woise eonsequence*

Let us try the singular efficacy of faith, by exercising it up*
on eternal objects : let our. faith represent to us in as lively a
mamier the eternal judgment, as Enoch had a prospect of it |
'^ behold the Lord comes with^ten thousand of his saints, to judge
all the ungodly :" kt fsith direct its view to him, rending the
heavens, and ^^ coming iii his own glory," as the Son of God |
and '' in his Father's glory ,'^ as constituted by him to be Judgf|
of the world $ '^ and in the g^y of the mighty angels/' his at-*
tendants : let faith contemplate the Judge upon a <^ white
throne,'' the eteUem of his holiness, whom none can surpri$e or
resist : let faith. make that day as present, when there will be no
place for repentance ; when the fountain of mercy to sinners will
l^ sealed for ever; when the books of eternal 1^ and death
shall be opened, and all men shall receive 9A irrevocable judg-*
ment ; a judgment so fearfiii, that sinners how great and terri*
ble soever they were in this world to others, shall ^' call to the
mountains to ^1 on them, and the hiUs to cover them, from the
wrath of the Lamb : for his day is come." A judgment so strict^
*« that the righteous shall scarcely be saved." Now what im*
pressions of tormenting fear, or reviving hopes, will the strong
belief of the eternal judgment, and the consequenees of it, mak«

VOL. II. B b

386 nTinntAh pSEFxcmoN

in U8^ when heaven «nd hell shall divide all men, accordiog at
we are prepared or unprepared for the trial of that deciding day?
How will it make us circumspect and cautious to avoid evil^ ac-
tive and Ardent in doing good ? for every thing must be brought
in judgment. How ambitious and diligent to be accepted of our
Judge ? Let faith open a window into heaven, and represent
the saints in tht'ir sun-like brightness, their glory and jovy and
triumphant felicity in the eternal kingdom, '^ where God is ail
in all." How will the believing view of this, rectify our minds,
and convince us that nothing deserves our high esteem and iove^
but the favour and fruition of the blessed God ?
• Let faith open the fatal gates of hell, that are ever shut upon
the damned, and discover the scenes of woe, the sights of hor-
ror, the tormenting passions of reprobates, their desperate aor«
row for the loss of heaven, and fierce indignation that others
enjoy it ; both which are implied in their ^^ weeping, and wail-
ing, and gnashing of teeth/' How powerfiil will this represen-
tation be, to keep us in awe and order, to control the hiHs,
and licentiousness of carnal appetites ? How would thn double
vision make us esteem all the good things here as vile as dross,
and all the evil as light as feathers, in comparison of eternal
things? How would this inspire us with resolutions to take
^ heaven by violence, and to fly firom the wrath to come ?"

3. The efficacy of faith proceeds from the serious and frequent
application of eternal objects to our minds and hearts. All that
are christians in profession, prefer in the idea and speculation
eternal things before temporal ; but in practice and choice, the
most prefer temporal before eternal. Present and sensible things
strongly affect the carnal faculties, and excite the natural in-
clinations tliat were dormant in the absence of aDuring objects;
but when awakened, they distract and scatter the mind from a
just comparing of thii^ present and things future ; and the will
applies the thoughts to what is delightful to the carnal part, and
the application determines the choice. The interposition of
earthly things, eclipses the light of faith, and weakens the reflec-
tions of that light upon the mind : a strong temptation defaces
the impression of things future, though infinitely great ; and cmi-
sequently the passions prevail, and faith is vanquished. What
man that has heaven and hell in view, and considers that the
day of death and judgment are equally uncertain as to the fixed

UKFOLDBII AND SMFORCXD. 387

time, arid equally certain as to the 6vent ; and that this short
life must issue eitiy^ into rivers of pleasure for ever, or into an
abyss of endless misery, can be doubtful a moment, what to
choose, and what to avoid ? Yet it b evident, that vast num-
bers of men that are between, two eternities; are indifferent and
unconcerned, into which their lot shall b^ determined. Th^
enchanting world darkem.the remtaibrance^ and damps the de<»
sire of hesven, and ettinguiahes the fear of hell. Transient
thoughts of fCiture things caoQOt.eicette and influence the affec*
tions, nor regulate the hviH and anions, according as the mo^
ment of them requires. Moaes despised the p^mp and pleasures
of the Egyptian court, and chose afflictions with the people of
God, ^^ because he had an intent and fixed eye upon the future
reward/' Paul had a Ite^eniy vision^ the idea of which was
always bright in bia 'memory, apd a heavenly cooverdation. Now
faith suppUes the want of vision ; and if its acISs are not in*
temipted by earthly objectsy will eontUiuaUy inspire us with
suitable affcfctions ^ to ^eternal tbifiga. i Above all other means
let us fly to prayer, that the 'Holy Spirit^ by his illuttiinating
guidance, wouM direct our minds^ and aetuaie our faith : *^ we
have received the Spirit, Ihtet we niay know the things given us
of God/' 1 Cor. '2. 12.. that th^ Spirit would be our remem-
brancer, jmd stsdngly impresa eternal things upon us : without
•his infiiMnce oio- consideratiott will be cold and ineffectual

2. There is -a jtt9t\fying faith. The apostle declares^ « being
justified by faith, we have peace with God." Thia is very clearly
opened in the gospel; yet there have been lately published some
contentioi» writings about it, mixed with such railleries and c(mr
tumelies, that have opened a scandalous scene, and exposed re-
ligion to the derision of Iffieirtines, and pro&ne spirits, and af-
.fectcd the godly with sont)wfnl impressions, and with earnest
longings after the kingdoms of li^ht and love, where ignorance
.and strife are abolished for ever. Injurious language convinces
none, but renders the minds of men more averse from instruction:
we are not likely to discover the truth in a mist of passion ; but
when truth is calmly conveyed, the mind is more attentive to re*
ceive it, and its convincing and persuasive power insinuates into
us. Christian love would lessen the number, and allay the heat
of our controversies.

Bb.2

S8S SPIRITUAL FSRfBCnoit

I hate disoouraed eliewtwre conceming jostifjiiig fiuth^ ^ aod
ihall now tery briefly glance at some tUngs^ ^wherein its iMture
and purifying virtue consists.

Justification is an act of God as supieme Judge, inrested witk
the relation of a Father, wherein his migesty and mercy ar^
equally ilhistrious, in pardoning oor sins, and eonferring upon us
a right to eternal life, for the satisfisetioR aad merits of Christ's
righteousness impOted to us, and recevred by fiuth. Faith is the
condition that qualifies us to have pardon applied to us; I John
12. and its nature consists in receiTing Christ upon the terms of
the gospel ; that is, our unfeigned accepting him as ^< our Prinee
and Saviour,'' Acts 5. 31. and entiie rdianee upon him. The
general belief of the gospel is not justifying faith ; but our regu*
lar trust in the pardoning grace of God, necessarily includes oor
performing the condition of the promise; that is, a rdianee on
Christ, joined with a sincere resolution to obey Um. A parti*
cular persuasion that our sins are pardoned, is not justifying
faith : we are commanded to believe, that we may be pardoned.
Many sincere believers have distracting doubts about theb pir*
don: the matter being of inbiite importance, they are £eaffal
in die inquiries of their title to it. And others are deceived widi
presumption instead of faith in Christ, and security instead of
peace with God. And by this we may rniderstadd from wheno^
the purifying virtue of faith, as it justifies, proceeds ; fiar it ner
cessarily supposes us to be under the guilt of sin, and in desperate
misery ; that we are obnoxious to GckI's tribunal, who is a righ-
teous and holy Judge, angry and incensed fiir our sins, ted will
be a revenging Judge to all tfiat continue in their guilty staSe$
and that our pardon and right to eternal life are to be entire^
ascribed to the sovereign mercy of God, the original cause, and
the blood of Christ, Bom. S. 85. the meritorious cause of it. *
<^ Now faith works by love ;" the love of God to us appreheodsd
by faith, and our love to him, which h the refleotion of his beam
shining in our hearts, and is the powerfid principle of obedience
to him. The well^-grounded belief that God will save us,- and
bring us to eternal glory, does naturally and necessarily inspiiv
the breast of a christian with a holy fear of sin that provtAes
him, and a constant care to please him in ail things. Besides,

• SemoDS on the Foff Weoesi of 8iot»

PNvetPBD jam vtfWwxmD. 889

God in dispensing liit ^nkMung^mefey^ recjuiret our peneve-
ranoe in » holy copvenalion. What our Saviour said to the man
miraculoiidy cured of bia inveterate ^diaeaae, *< Behold, thou art
iQade whole ; sin no more kst Br worae thing befal thee/' John
6* 14. ia virtually aaid to every pardoned believer:- when God
apeafcs ^peam to hia people/' it is with this caution, <<Let
then not return any more to felly/' I shall undenaaother bead
apeidL oJF faiths as the e&ctual means of our sanctifieation 5 and
now will pioeeed.

3. Faith in the dupoioi qf aU things hy the mfdIUble jprovt*
defuse qf Gody is one of those muversal principles, thoae prime
and great truths, rieh in prBctical consequences, that are power-
fid to compose and calm our minds and hearts in the bidst of
the visibie disorders and oon&»ien of tiiii^ in the present world.
The heathens measmed the divine perfections by Ihe compass of
their .narrow understandings. They could not conceive, that one
God was able to order all things, and formed a vast number of
subordinate gods, to whom the care of paftkular things was com-
mitted. They Maspfaemed him in their imaginations, thinking
him to be like mcMtal kings, insufficient to govern immediately
aeveral kingdoms and nations, divers in their customs and lan-
guages; who are constrained to man;q;e their affurs by the num-
hai^ vanely and order of offioen : viceroys to divide the govern-
ment, counsellors to advise about occarreiicea of moment, secre-
taries to give commissions and make dbpatofacs, judges to dis-
pense the hiws, military-offioers to prevent tumults.

Others eonfined his piesenee and agency to the heavens, and
aequestered him from the lower world, the mutable spltere^f the
aletnents, and of men and their actions, leaving them under the
dominion of fortune. Others thought that he was so content
with his own felicity, that all things without lum were diataat
-from his thoughts somI care, and that to. regard and regulate the
•multitude of emeigeneies in this lower w«rl4» would -disturb bis
Jshoity. Thus the professors of ^sdom, like .the' foolish Har-
fMte that Seneca speaks 0^ who insensible of her own blind-
ness, always complained the sun was down and the house dark,
thought all dimgs wen left at random^ in loose diwirder^ and
^confusion here below. Nay some of the clearest spirits, and
.^most virtuous among the heathen, could not reconcile the oppres-
sions and infelicities of good men, and the prosperity of the

B b 3

STmrVAL PSR9BCTI<nf

^ wicked, with the rectitude and eqniCy of the divine providence;
and expressed their discontents in the style and accent of their
passions. Of this we have two eminent instances : Brutus, who
with inviolable integrity, had as a senator managed the public af-
fairs, and with undeclining courage endeavoured to recover hb
country from ignominious bondage; when vanquished by the
usurpers, broke out into a tragical complaint, * *< O virtue, I
worship thee as a substantial good, a deity ; but thou art an
empty name, an idol." The emperor Titus, who was the de-
light of mankind for bis goodness and benignity ; surpriied with
death in his flourishing age, accused heaven that his life was un-
justly snatched from f him. '< The ways and thoughts of God
in the government of the world are above the ways and thoughts
of men, as the heavens are higher than the earth." And if his
wisdom had not descended from heaven, and discovered itself in
the sanctuary, *^ We should.be foolish, and like the beasts that
perish." Psal. 73.

But the word of God ussures us, that nothing happens in this
tumultuous and tempestuous world, without the knowledge, the
will, either approving or permissive, and efficiency of God so far
as to dispose the worst evils by his powofril providence subordi-
nately to his main end, that is alway good. X Nothing is so higji
as to be exempted from the dominion, nor so low as to be exciu-
ded from the care of his providence.

( 1 .) We are assured that all things and persons are under the
eye and inspection of his providence. No silence, no solitude
nor darkness can hide the designs and actions of the wicked, nor
the sufferings of his people from his perfect knowledge. How
many millions of inhabitants are in the world, how different their
conditions and circumstances, ebbing or flowing, but they are all
actually and distinctly known to God. Without his universal
and infellible knowledge, it were impossible that God should go-
vern the world and judge it. Torquatus Manlius, a noble Ro-
man, though blind through age, was chosen consul and general,
to rule the state, and the army. But no arguments, no entiear

* O virtas te colol ut ren, «€d oomen inane es.

f CoeTumque nultura conquesius f ripi sibl Yitam immerenfi. Suet,

% Nod specie ned ordinc placent nam Yitioruniy nostrarum doo est aothor
dcHi ted ordinaton jivg*

VWfOtDXD AI7D SNTORlDSD. SM

lies could persuade fakn to coBBent to it : he answered, * ^' That
it was absdiitely absvid, that the lives and estates of otheiB
should be committed to hia praridence and protection, who must
manage ail things by the eyes of others." The perfection of
God's knowledge qualifies him to govern the wocld, and is the
ferandation of trust in him. '* He tells the number of the stars,"'
that seem innumerable, PsaL 147. 41. And firom. hence the
psalmist encourages the clmrch, that was then dispersed in cap-
tivity, that he *' could gather the out-casts of Israel," though
acattered in strange countries, <^ and build up Jerusalem/' He
not oiriy ^' numbers the stars, but the hairs of our heads;" Luke
12. 7' that are of so small consideration. All creatures are sup-
ported in their beings and operations by bis power, therefore it is
impossible they should be without his ^^nowledge, and that any
thing should be done by them, or befai them without his dispo*-
sing wiM.

(2.*) The providence of God is not Anerely theoretical, but ac<>
4ive, and orders all things. <' He rides upon the heavens:" Deut.
26. that is, regulates their motions as easily as a skilful rider
manages a horse. The stars, that in the language of scriptofe
are the '< armies of heaven," for their number, order, and axs-
tions, '<he caHs by their names:" Psal. 147. 4. that is, abso*
htely commands them, fbr his call is always effectual, and ex-
actly accomplished. As in the creation, ^' He spake, and it was
done-: he commanded, and it stood fast." So 'in the conversa*
t^on and government of the world, his word is as powerfiiL
^' Lift up your eyes on high, and behold who hath created Jthese
things, that bringeth out their host by number : he calleth them
all by names, by the greatness of his might, for that he is strong
in power, not one fiaileth." Isa. 40. 26. He is not only the
God '<of the hills, but of the valUes:" 1 Kings 20. there is
nothing so inconsiderable, but is under the immediate disposal of
his providence. A sparrow worth but << half a farthing, does not
lall to the ground, nor a hair of ^our heads without his disposaL"
Matt. 10. All the casualties and contingencies in the world are
ordered by him. The arrow shot at a venture was directed by
an invisible eye and hand, to smite the king of Israel between

* Impadcntem & gaberoatorem, & imperatorem esse, qui cum alienis ocu-
lis ei omnia agenda sunt^ postulat sibl aliorum cupita & vitos commil(i«

Livs * . "

Bb 4

903^ spiEiTiTAL nKracTfoif

the joints of his harness, and woaod him to death. 1 Kangs 22.
Tlie most arbitrary' and free causes are. under his determinate in-
fluenee. The hearts *' of kings are in his hands, and are turned
by him as rivers of waters," whieh a gardener tiums iitfo sefeiil
channels for to make his ground fraitfiil. Sin that is directly
contrary to his law, is not only permitted and ratrained, but or*
dered as a means to iUustrate his providence, jnstice and good-
ness. Joseph's malicions brethren eoM him into Egypt, but God
sent lum to make provision for the fomily of Jacob m a time of
extreme fomine. He permitted the lying spirit to deoetve Ahab,
by inspiring his false prophets to encourage him to go to Rsb-
moth^gilead, that he might foU in battle. He gives riches and
honour to his enemies, who presumptuously break hia laws of
the greatest coosequeace, and foresees they will abuse them, and
prod%ally perish.

It was an incredible conception to the heathen, that one God
was able to govern the world: but bis ^< power and under*
standing are truly infinite *," and it is more easy to him, than for
a man to lift a feather. The accideota in this world are inan-
meraUe, but cannot distract an infinite eternal mind, nor cause
weariness in the Almighty* Every agent must be united by ac-
tive power with the objects upon which it immediately works,
•The power of God is hia essence, not a separable quali^^ he is
intimate and present with all things. One mm is aufficient to
measure times, distinguish seasons, and to preserve an entiie
world of living cre atu res ; the meanest worm or herb is duaished
by iti heat, as if all its influences, were eonfiaed for their preser-
vrag. And is not an infinite God sufficient to support, aqd dia-
pose all things ?

(3.) Divine providence is more qpeeial and tender towards God's
peculiar people. ^ The eyes of the Lord run to and fro through
the whole earth, to show himaelf stiong^in behalf of those whose
hearts are perfect towards him.'' 2'GfaroD. 16. . '^ His tender
mereies,'' (bis extensive attribute) ''are over all his works i" bat
more emmeatly exercised according to their degrees of ^oochiess,
and his propriety in them. Our Saviour infers by the dearest
consequence, that the divine providence, that reaches to the feU^
ing of a yarrow, is much more concerned for his people ; ac^
cordingly encourages his disciples, " Fear not, ye are of more va-
lue than many sparrows. God is the Saviour (^ ail men, cspe-

cially of fStkoob who believs/' Now as whm tbe rtaton of acorn-
mftiul has a direct aspect npoo vm^ it more atioogly hinds us to
obey God; so in^n the.feaseo of a promise has a peculiar re*
apect to iis^ it engages God more strongly to pseserve «• God
has a right to aU manlcind hy a general tenure, h«t a special in«
terest in the godiy* Heis the Kiii^ of nations^ and the King of
aaiots t it is. his dearest txtle^ above all the titks of majesty ascri*-
bed to hinu They are precioas in* his esteem, '' his treasure, his
jewels^" Exod* 19. the most valnable part of his- treasure, the
*^ Jewels of his crown,'' Zeeh. 3. Mai. 3. the most radiaiA and
rich jewels. Propriety and preciousness engage his powerfid and
pfopitaons providmiee for their good. • They are csqiosed to many
evils ior iheir idation to him their heavenly Father, and for his
im^pe sfaming in them : ^ Fot.thy sake are we killed ail the day
long z^* they are like a flock of sheep among woh^es and tigers,
anable to defend tbemsehres. His oompassionate love excites
his power for their pr eservatioiu ^* The seal <tf the Lord of hosts
ahali d(0 this.'' His love kiclines him, and his promise engages
him never to leave nor forsake Aem : when they are ready to do*
apair, he is ready to deliver. Now the firm belief of the imiir«P-
aid piovidenee of God, and his special care finr his people^ is Gkjs
a nftdder to a ship, without whiah it is jeonstcsHied to yield to
every storm ; but guided by it, sails with every wind to its de-
signed port. When God entered into a covenant with Abraham,
he aasures him, << I am the Almighty God, walk befiare me and
and be perfect.'' Gen. 17. 1* Every deiection tram our duty,
proceeds either from thchope of obtdmog some temporal good,
or the fear of incurring some teaaporal evil : these passions are
very fevoible in men's breasts« We see how powerfU Ihey are in
sensitive creatnrer; even in a i^vejtioinH^s coursing a'hare, hope
adds wings to the feel of the one, and fear adds wings to the feet
of the other. hl«n wiAout faith ia God, will break through his
laws, when temptations work on thdr hope or.fearf for they are
under the dominion jof sense : but the belief of God's alKsuffiei-
eney, that he is ^^a sim to supply" us with all truly desirable
good things, <'a shield to secure'' us from dl destructive evib,
confirms onr dependanee on him, and engages our obedienoe to
him.
. This conduces to our present peace, and fiiture blessedness.

394 ■ ^vuarVAir WKtmrnnm

There are secret springs of providence that work sometimes in aa
extraordinary manner for the presenring bis people. Joseph was
raised from a prison to a prindpafity. The poor prophet was
fed by a raren, when the wicked king was like to starve in his
palace. The malicioas design of Haman, to destroy the whole
nation of the Jews, was frustrated, and reflexively pernicious to
himself, by a strange concurrence of circunstanees, ordered by
divine providence. The faithful companions of Daniel, vriio re^
signed themselves to his will and wisdom, were rescued from the
finmace and fiury of the proud king by an angeh

But many times the saints of God are involved in common ca^
lamities : inundations, earthqqakes, the pestilential air, sword,
famine, make no difference between the innocent and the guilty :
** The sun rises upon the evil, and the good ;'* Che thunder fidls
on the good and evil : nay, as our Saviour tells his disciples,
'^ They shall weep and lament, when the world rejoices :" John
16. 20. but he comforts them with the assurance, *^ that their
aoiTow shall be turned into joy.'' The aposde declares, '^ We
know all things work together for good to them that love God.''
Rom* 8. 28. There are mysterious depths in the economy of
providence, diat the short line of our reason cannot sound : but
we may rely upon the promise of God, ** who can bring light^
-out of darkness." We have an illustrious proof of his univereal
providence, in the regular disposal of natural causes, superior,
middle, and lowest, in such a union, that from the insuperable
discord of natures, the insuperable concord of operations pro-
ceeds, for the preserving of the world. The afflictions of the
saints are medidnal to prevent or recover them from sin : and
what man of understanding does not esteem his physician, that
prescribes bitter remedies for his health, before a cook, that pre-
pares things pleasant to his taste. Faith sees the love of a Fa-
ther through a cloud of tears ; and that he is as gracious when
he corrects us for our transgressions, as when he encourages us
in his service. In the suffisrings of his people from the wicked-
ness and wills of their enemies, his wisdom and power appear in
ordering them for ^cellent effects : for the same things that in-
crease the guilt and punishment of their enemies, increase the
graces and reward of the saints. << These light afflictions that
are but for a moment^ work out for them an exceeding eternal

UilFOLDBD AKB BNFORC3S0. , 395

wdght dl gkNry.'' 2 C(Mr. 4. 1. When all the foMs of provi-
dence shall be opened, we shall clearly understand every dispenr
aation was as it ought to be, and for the best.

The belief of this is the reason of those commands ; *^ Be
icareful for nothing, but in every thing by prayer and thanksgi-
ving, let yotir requests be made known to God: and the peace
of God that passes all understanding, shall keep your hearts and
minds, through Jesus Christ/' Phil. 4. 6, 7. An unbelieving
4ieart anticijpates future evils, exasperates present evils, and
makes sharp reflections on past evils. It midies men dead with
fear, drunk with sorrow, mad with oppression. Faith in the gra-
'.-cious providence of God, frees us from vain fears, sad prognos-
tics, and the miserable perplexities that torment the minds c^
men. Musing on our miseries is like chewing a bitter pill, that
is readily swallowed by resignation to the blessed will of God,
the rule of goodness. Faith enlightens us to consider things
with a rectified judgment, and not with the partiality of the pas-
sions. In the church's extremity, when the conspiring enemies
are great in number and power, faith raises the drooping spirits,
<< If God be for us, who can be against us ?'" When Antigonus
was ready to engage in a sea-fight with Ptolomy*s Armada, and
the pilot cried out, ^^ How many are they more than we V*
The courageous king replied, ^^ It is true, if you count their
numbers ; but for how many do you value me ?" One God is
all-sufficient against all the combined forces of earth and helL
We are therefore commanded to ^' cast all our care on him } for
•he cares for us." It is very dishonourable to God to distrust
him in doing our duty : for it proceeds either from a jealousy of
his goodness, or low thoiights of his power ; as if he were.unable
and unwilling to save us. A prudent use of means is requisite,
otherwise we do not trust but tempt his providence : there is a
vicious carelessness, and a virtuous care ; but diffident and anxi-
ous cares, as if all things run at random with<Hit the <Mrdering of
our heavenly Father, is not only fniitless, but pernicious. The
apostle tells the believing Hebrews, '^ Ye have need of patience,
that alter ye have done the will of God, ye may inherit the pro-
mise :*' some ^Is would admit of no consolation without the
, promise : " But the just shall live by faith," of God's presence
with them to support and relieve them in their sorrows, and of a
perfect and gracious deliverance out of them. God will shortly

398 apiBinui. MBixenw

pnt an end to the nelioe of tte i4cked> and the palieiiQe of tte
sainu. In the next state, whfn he has deaied our «gbt» we
<^ shall justify his wisdflin/' and chscover that all events were di-
yioely ordered^ and ate beantiAil to admifation. Nov in the
eburch's distiess we are i^pt to say wilii Gideesy ^< If the Lead
be with 118^ why then is all this be£iilen us?" Bat then we shaU
pun t\m current of oar wonder upon our ignorance and infidd*
ty $ that notwithstanding the evidence of the word, and the ex-
perience of the saints, prove that God tnnis.aU tempotal evils to
jtheir spiritnal good, yet we are unbelieving.

CHAP. VIII.

taw tke lM«8a mffcctiMi. Mea sre dfotingaUbel by tkeir wilh, ratWr
Umo by tbtir «ii4cntui4liiei. Holy lova km tht mpnmmfiy saosy other
graces. The excelleocief of love tpecified. LoTe to God the first con*
mand in order aod dignity. The causes and properties of it considered.
The ahtolttte aad relative perfeetloat of God, the motiTet of our love. The
Jboaeila reoekvcd fvan CM is ibe order of Mtere, creatloa and prenerra-
tioQ. The JoTe of God appears in ita foil force in oar redemptioo. We
must learn of Christ how to love him. Love most descend from God to our
neighbonr. It is eommended in scripture. The extent and qualifications
of it. Ic oBOtt bo f iseerey pare and f^rrcBt. The forgiving tnjaries, an
cxcalleot effeet of love. *

IL X HE seeond particular grace thi^ we should strive to in-
crease, is kee. It is the apostle's prayer for the Phaippians,
^^ That their love may abound more and more in knowledge^ and
aH understanding/' Love is the affection <rf union: of tUswe
-have an iliastrioDs instance recorded in scripture, '*That the soul
of Jonathan was knit with the sold of David; and Jonathan loved
him as his own soiiU'' Love is to be directed to adouble object,
God and our neighbour.

1 will eottttder the «mUency of this sanctified affection^ and

ks dercve aind rafeicnee to tbesupreme aad tubovdiiistfer object*
of it. >

Ir i$ miuirite to fmoim^ tiwt Idreirdie leading Election that
draws the whole tnda with it; not onljr deeife and jojr, that aid
of near aUianoe with it, bat anger and hatred, between which af-^
feetibos Bad love there is arepagnanoe and eHkire opposition, are
iiiseparaUe from it: for a?enion and fli^ from evS, proeied
froBOi the love of rfdme good diat the evil dqiifves as .of« Froin
henoe it loilowa, that it is a laaftcer: of the highest eonseqncnee^
by wisdom discreet and severe^ to dinsdt dor hrve to worthy ob4
jeeta. Love is the prindpal ct aB il|e passions^ and either skic^
tifies and rfefines theih from fhe rioiiqaes of carnal infection, or
seduces and cotrnjpts thenu The nnnd is so dduded by ownal
hnre, and ovemikd by pleasant emnv Aat it prefins aeasuat hap4
pineas before spiritnal, that is saitable to the natore and dignity
of the souL ^ If th^ light that is in thfce be darkness^ how great
isthatdaiknesa?"

^ The angeb of. light are disdngaialied from the angels of dark'^
ness, not so mncb by knowledge akidpdwQr, as by idve and hoK*
ness. The! davih are immortal spirits,' but nnder die tyrannoos
power of hatred and revenge^ of envy, and nudicc, wUchaie
their sins and tonnent.

Men are not distingoisbed so mwekby their understandings as
tfaehr wilb r not merely by knbwialge bat love, the fast act of the
will, the fdcoliy thit rules in man, and obqrs God., lliere may
be knowledge of the divine law, and an approving it, by those
who do not practise it : far the contemplation of its gbodn&a'and
equity constrmns.the mind to assent tait». - From hence we may
infaUihly infer, thttt the radical difftrenoe, and distfdgaishing
character' between a samt, and obeun tibe state of |ioHalBd n**
tare, is tfie aflectioA of lovo^with ttspcoi to its objects and de^
grees. Love to God as olur soveieigb happiness, Is the imm^*
ate cause of ow oonvehion and^fe^anhm ifith Urn. Love toi iv-
dons obgeets^ or virhen with «n ibtempencte corrent it desoonds to
things not deserving its aidant degtees^ aliteatesr the heart fim
God. Hblioeit is die drdes of lore. Tlie excelleney of holy
love will appear in the fUlowing considemtions.

Love hu die «ttprsm«ky amoi% aU Ife grpoe^ of the Spirit.
This in the moat proper aense^ is the fire, our Saviour came to
kindle on die mtik. The apostle dedarn^ that << charity k

396 SPIRITITAK PSRFBCriON '

greater dian faith and hope ;'' which are evangdtcal graces of
eminent usefulness : for,

1. It is the brightest part of the divine image in os. ^< God is
hive:" it. is the most adequate notion of the Deity, and more
significant of his blessed natnre, than miy other single attribute.
The most proper and lionoiirable conception we can toon of the
Ddty, is love directed by iafimte wisdom, and exercifled by infi-
nite power. Faith and hope camiot be aaeribed to God ; they
imply imperfection in their natore, and necessarily respect an
absent object. Now all tilings are present to the knowledge of
God, and in his power and possession. But love is his essential
perfection; the productive principle of all good. Love trans-
forms us into hb likeness, and infiises the divinest temper into
the soul. In the acts of other graces we obey God ; in the acts
of love we imitate him.

This may be illustrated by its contrary : there are sins of van-*
ou9 kinds and degrees ; spiritual and carnal : spiritual, such are
pride, malignant envy, irreooncileable enmity, delight in mischief
which are the proper charaetecs of the devil> and denominate
men his iwtural sons. Carnal sins, which the soul immersed
in flesh indulges, all riotous excesses, intemperance, inconti-*
nence, and the like, of which a mere spirit is not capable^ deno-
minate men the captives aend slaves of satan. Now spiritual
sins induce a greater guilt, and deeper pollution than carnal.
The exacter resemblance of the evil one, makes sinfid men more
odious to God.

2. Love is more extensive in its influence than fiiith and hope;
their operations are confined to the person in whom they are.
The just lives by his own faith, and is saved by his own hope,
vrithont communicating Hfe and salvation to others : but it is the
spirit and perfection of love to be beneficial to aM. Love com-
forts the afflicted, relieves the indigent, directs those who want
counsd. It is the vital cement of mankind. In the universe
conversation and reciprocal kindness is the blood and spirits of
society, and love makes the dreulatbn.

3. Love gives value and acceptance to all other gifts and grai-
ces, and their operations. The apostle tdls us, f^ Though I
have the gSt of prophecies, and understand all mysteries, and all
knowledge ; though I have all faith, and could remove mountains,
and have not charity, I am nothiog. And though I heetow al

UNVOLDKD AND SKVORCSD. 99^

iny goods to feed die poor, and though I give my body to be
burned, and hare not charLtyi it profiteth me nothing." With*
out charity^ faith is but a dead assent; hope is like a tympany^
the bigger it grows^ the more .dangerous it proves* The most
diffusive beneficenee without love, is but a sacvifiee to vanity*
It is not the richness of the gift, but the love of the giver, that
makes it accepted and rewarded in heaven. '< The vndow's two
mites cast into the treasury of the temple, were bf more value,''
in our Saviour's account, <^ than the rich (rfferings of others ;**
for she gave her heart, the. most precious and comprehensive
gift, with them. " The giving.our bodies to be burned" for the
truth and glory of the gospel, b the highest expression of obedi-
ence, which the angeb are not capable of performing ; yet with*
out charity, martyrdom is but a vainglorious blaze, aud the seal-
ing the truth with our blood, is to seal our shame and folly.
Sincere love vihtn it cannot express itself in suitable effects, has
this privilege, to be accepted in God's sight, as if it were exube-
rant and evident in outward actions ; for ^^ God acc^ts the will
for the deed : if there be first a willing mind, and it is accepted
according to what a mm hal^, and not according to. that he
bath not/'

4. Love is the perfection of the law, the sum. and substance of
every precept. * All plurticular duties, though distinguished in
the matter, are united in love, as their principle and centre. St,
Austin observes, '^That all other virtues, piety, prudence, hu-
mility,s chastity, temperance, fortitude, are love diversified by
other names. LiberfJ love gives supplies to the poor, patient
love forgives injuries."

Love is the end and perfection of the gospel. '^ Now the end
of the commandment is charity, out of a pure heart, and a good
conscience, and faith unfeigned." Some restrain the word com-
mandment to the law, thinking that the gospel is only com-
pounded of promises : but they misunderstand the. difference be-
tween the two covenants. It is not in that the one commands,
and the other does not command, but in the mature of the duties
commanded. The law commands to do for the obtaining of

* Temperantiam dicimoi, amorem sese deo integram, iocorroptumque ser«
▼antem, fortUudioem, amorem omnia propter deara facile perferenteo.
Prudentiam amorem bene diicernentein ea, quibas adjavemvr, teadere la
deun. Lik. d§ Mar.

400 . spntrroAi. naBcrioii

life, die gospel coramatids to believe fntmintimL . ^TKb ia die
eommand of God, that we believe in the name of his Son Jesoi
Christ." 1 John 3. 23. 1 Tim. 1; 18. 1 Thau 4. 2. Acts
14. 15. The wovd Mpe^yyi^iia, ia bf the apostle vsed fiir the
doetriae of the gospel : as the end of a scienoe or art, is the
peilbetion of the understanding in those tbiQgs which are the
praper sid>ject of the science* The end of philosophy is know*
ledge and moral virtne ; the end bi rhetoric is eloquence, Thm
the end of the gospel, the diirine doctrine of our salvatioOy is
love, a celestial pcffiectiott. Faith in the redeeming mercy of
God, is the prodoct of the gospel, not of the law, and love is the
end of fiiith : now the end is more excellent than the means t#
obtain it In this respect, love is greater than £uth. Brieflj^
love is styled the '^ Bond of perfection,'' as it unites and coo*
summates other graces, oomptehends uid fastens them. Love
to God draws forth all the active poweis of the soul in obedi-
ence. He that with a full and fervent will applies himself to his
duty, will more easily, pleasantly, and exaotly, perform it. The
love of God will form the soul into a more entire eonfbmuty to
his nature, and obedience to his law, and raise it to a greater
eminency of holiness than the clearest knowledge of all pieoeptf
and rules can do.

5. <<Love never feils." The gtfks and graces of the Spirit are
dispensed and continued according to our different states. Some
are necessary in the present state of the church, with respect to
our sins and tfoubha, firom which there is no perfect fieedon
here. Repehtanee is a dnt^ of constant revolution ; fcv while
vre are clothed with frail flesh, '' in many things we offend all.''
He is the best saint who seldom falls, and speedily rises. What
Tertullian said of himself is applicable to all, ^^ we ate bom fer
repentance.*' What is more becoming a christian, whUe so ma-
ny defects and defilementa cleave to him, than a mournful sense
of them ? This in our dying hoo» will make our Redeemer more
predous to us, and our reliance npon his merits and mediatioa
more eomfertaUe. Repentance should accompany us to the
gates of heaiven: but repentance ceases for ever, when there ii
entire innocence. Faith is as necessary as life ; for we are justi-
fied by it from the condemnation of the law: but in the future
state there is no U9e of it; for in heaven all sins are pardoned,
and in hell no sins are forgiven. Faith gives us the prospect of

UIVFOLDBD AND BNVOKCBD. 401

lieaven, hope iiniits for it, but love alone takes the poMcflsioik
Faith resigns to fruition, hope vanishes in the enjoyment of aoir
desired happiness, but love is in' its exaltation. The graces re-*
quisite for our militant sti^e, are spiritual armour : the shield of
faith, the helmet of hope, and when our warfare is ended, they
are useless. But love and peace and joy, are robes suitable to
our triumphant state.

It is true, there are some acts of love that suppose want and
misery, as acts' of bounty and compassion, for there are no ob«
jects in heaven to whom they may be expressed. Perfect happi-
ness excludes all evil. But love in its nature implies no imper*
fection, and is eternal as the soul, the subject in whom it reigns,
and as God, and the blessed spirits, the objects upon whom it is
conversant. In heaven it is more pure and refined. Here the
love of God takes its rise from the love of ourselves, there it is
principally for the amiable excellencies inherent in himself.
Here the love of the saints is not absolutely pure : but in heaven,
whatever is desireable in love is continued, and what is carnal
and defiling is purged away. The smoky fire is changed into a
spiritual flame. The acts of it are more intense, and the exer-
cise is without interruption. In heaven the saints are enlighten-
ed with knowledge from the *^ father of lights," and inflamed with
love fi-om God, " who is love :" the more fiilly he is enjoyed, the
more fervently he is loved. Without love there can be no felici-
ty in heaven : for as desire without fruition is a torment, so pos*
session without delight is stopidity^r

The joy of heaven arises either from the direct fruition of God,
or from the reflection upon the happiness communicated to ttie
saints : and love is the cause of that joy. Love to corporeal
things often declines in our possessing them : for curiosity is soon
cloyed, and experience discovers the imperfections that were con-
cealed, and according to the cooling of love is the lessening of
joy. From hence proceeds distaste, and a fickle flight from one
thin^ to another, without ever receiving any satisfaction. But
the amiable perfections of God are truly infinite ; and the more
clear the vision, the more satisfying the fruition is. The bright-
ness and influence of the divine presence, maintains equal love
and joy in the blessed. According to the degrees of excellency
in the object, and the vigorous exercise of the comprehensive fa-
culties, the understanding and will upon it, such is oitr felicity;

VOL. II, c c

409 . «PtElTtJAL FSRVSCnOir '

Wben the beakns of God's face am reoenwd into the prepared
aool, it is ravished with unspeakable sweetness and security, ia
his ever satisiying goodness and beauty.

The perfect and mutual love of the saints causes a fid! over*
flo\ving joy in heaven. Sincere love is always bciievoleut,*a]id
according to its ardency, is the desire of the happiness of those
who are the objects of it. From hence the delight of the saints
above is redoubled, by the sense of their penonal bappiness, and
the reSeotion upon the happiness of all that blessed society, who
are cemented by that dear affection. Sorrow is allayed by the
sympathy of our fi^ends, but joy is heightened by communicatioo.
Sorrow, like a stream divided in many cbannek, runs more shal*
low : but joy, like a sun-beam, reflects with more intense heat
from the breast of one endeared to us by love. In heaven there
is an eternal ecstacy of love and joy.

I shall now proceed to consider our Idve to God, which ^* k
the first and great command'' in order and dignity. It is the
universal command that binds all persons, and in aU timesi
Some precepts are* particular, and res^pect the several relations of
men, either natural, civil or spiritual. Other conunaods, though
general, yet are to be performed in special seasons. Prayer is a
universal duty, for all are in a state of dep^ndanee upon God^
and it is the af^inted means to obtain his favour and benefits :
it is a 'duty of daily revolution, for we continually stand in need
of his tender and powerful providence to bestow ^ood things,
and avert evil ; but this, not t^ be our exclusive ^exerdse. For
there are other duties to which we i^ust attend, thpt require a
great part of our time. * If there be a disposition in the hearty aa
aptness for that holy duty, though the .season be distant^ it. is 9uf*
ficient for our acceptance with God. But love iu all periods of
time must be in exercise : for obedience must ever be praHisedi
and that is animated by the love of God, the spring amI son! of
it. The life of a christian is a continual cxenjse of bumUe,
and dutiful love.

I will consider the causes and prc^rties of this aanctified af*
feotion.

Love is an affection drawn forth by desire in the absence of its
object, resting in complacency when the object is present. The
attractive of it is goodness,, which implies a convenience and
agreement between the object and the ftumlty. The appetito ia

VlfWU>n> AMD 3KNVOBCSD. 4(tt

excitied by (he apprehesaioh. In the sensttire Batwe, withotit
percafiillion and agieement, there ean be no demre and delights
The eye m not friea»ed with the most exquisite music, being mw
di$ceniible and muiiitabie to it* The ear, though estoctly tem^
pered, is ttot affected \Vith li^t, the first and feivest of sensitive
beauties : for ev^ sense has its proper object to |«4iich it is con*
fined, and eatmot pereeire or taste any pleasnre in another.

And such .is the frame Joi the human soul ; the enlightened
undesstanding instructs and excites the will to esteem and love,
choose and embrace God as the supreme good, for his absolule
inherent perfections, and his relative attributes, whereby he is
infinite^ die best and the most amiable being in himself> and
the most beneficial to.i|8. The internal perfections of the Deity,
tiioi^h they are all the same divine nature, for otherwise they
eonld. not he truly infinite, yet we may conceive as distinguished
in a thfeefeld order : either as natnral, or intellectual, or mo^
lal. Natural perfections ; setf-^zistenoe,' eternity, immensity,
omnipotence r . iBtelleetual perfections; knowledge, comprehend
shre of all things that are, and all things within the poss&ility of
being; wisdom sufficient to g^ovem and order innumerable
woride: tobrtd.pcfffeetiona, hoHness, goodness, justice and truth.
Now the union of these perfections in God, deserves we should
j^otify him #ith all the degrees ot our understandings and wills,
with the highest veneration and esteem, and the most ardent al>-
Ibctiens. If the .weak and tcanBient resemblance of some of the
dtvme excelleneies ia the Cfeatuies from whom we neither receive
nor expect any benefit, raise our esteem, and draw our love, how
mnch more should the essential perfections of God fill us with
a dm ira ti o n , and tbe deafest affections to him ! His ahsohite per*-
feGfcions are not the objects of our desires, fiv he is aititeiy pos*-
eeeaed oCthem> and can never be divested of them, but of our
lovnondjoy. .

. Consider God in hb relative attributes to us, as our maker,
preserver, and benefactor, as our redeemer that saves us fix>m an
everlasting hell, and has purchased and prqiared eternal glory
for us, and prepares ns for it.

The eternity, omnipresence, and omnipotence of God, are
awfiil attiftntes^ and deserve our most humble adoration ; for he
that tives for ever, can punish for 6ver> yet in conjunction with
his propitious, beneficent attributee^ goodness, clemency and be^

c c 2

404 tFIRfTVAL PBRnCTflHf

nignity, tte amiible perfecCioitt, and deserve our tti^Unr and
miperlatiTe love ; for eternal power confen and mamtatiiiB onr
happiness. ^* At thy right hand are pleasures for evermore/'
The first rise of our love is from the sense of his benefits : but
we must love him above his benefits, and vahie his benefits fer
his soke, as they are the testimonies of his love. This inspifed
a holy heat in the psalmist's breast, ** what shall I render to the
Lord for all his benefits ? That the impressions of his benefits
may sink and settle into our hearts, I wiU comider, the prmd-
pie frbm whence they proceed, the- greatnas ft thcm> and God'a
end in bestowing them.

* 1. The priMcipfe of aH his benefits is his most free and pure
goodness. The psalmist declares, << thou art good, and doest
good." It is true, his high perfections are very resplendent in
his works, yet this induced no necessity upon God; for declara-
tive glory resulting firom the exercise and effects of hisafetrBniteB,
was not necessary. He was from all eternity infinitely glorioos
and blessed in himself. Neither was any motive or aseiit in us
to determine his wiH either fo create or redeem us. For antece-
dently to the first- act of his goodness, we had no beii^, and
consequently no possibilitj^ or shadow of desert, and after 4Mir sin,
we were deservedly miserable.

2. Let us consider the greatness of his benefits, that if it were
possible, we may not miss a gniin of their weight.

(1 .) In the order of nature. << He made us, and not we onr-
selves. The human body, composed of as many miradeB as
members, was the design of his mind, the various art aad work
of his hands. He immediately forpied the body of Adam of the
vit|;in earth ; and though in the coarse of nature our parents
contribute to the matter of our bodies, yet he organises dwm in
that perfection, he disposes aH the parts in that order and pnK
portion as is requisite for comeliness and use. The paafanist
speaks of this with those lively expressions, '^ I will praise thee,
for I am fearfully and wonderfiilly made, marveUooa we thy
works, and that my soul knows right well* I was made in se-
cret, and curiously wrought in the lowest parts of the earth.
Thine eyes did see my substance, yet being imperfect, and in
thy book all my members vi^re written." If one member had
been defective, the eye, the hand, the tongue, if one sense had
been wantmg, what inconvenience^ what deformity had ensued ?

To a bady of flesh the divine Maker united an ittiaortal soul^
^capable to biow and love^ to obey and enjoy hUn^ who is the
fionntain of felicity : aaoul incomparably more precious in the
account of jO«r Creator and Redeemer, than all the world. * It
heightens the goodness of God, that he first prepared the .worid,
oeaiewed it, and approved .iji as good, and then introduced man
as his viteroy to possess and rule iL The great universe he did
not make for the mere show of his power, but for the demonstra-
tion of his goodness unto man. The reflection upon these first
benefits, our b^xig reasonable creatures, which is the foundation
of ail tidier benefits, how should it engage us to love and serve
onr Maber^ with all our powers in tbeir|best.icapacities? Qurob*
ligation is founded in natural and divine jrigbt. The law of con^
aeeretiag the fisst fruits was figurative of this* Love is the first
aftetfon iof the heart, the first fruit of the soul. If God did so
strietly exsect the payment of the first fruits, can we think he is
lees jealous of our lave^ and less severe in requiring it should be
oonseerated to him ? The fiiiits of a young plant arc not more
pleasing to hiiD than <if an <4d tree ; hut he would instrjuct us to
give the fast aflisetions of our souls to him.

If we taiee our thoughts, and distin^y consider ereating good-
ness^ our afibetions will be more inflamed in the sense of it. We
were bom in titstant spaces of time^ according to his eternal be-
nevolent decree. Notwithstanding the different temporal dr-
cmnsfanoea of onr eoming into the world, we are all equally obli-
ge to his eternal goodness. Let us consider, that in the pure
possifaftUty of being, we were not distinguished from an infinite
mindber that shall never be, (for as his power is without any
limits but his will, the possible production of men is without
number) yet he was pleased to raise us into actual bemg. This
was a most firee fovour ; and by reflecting on it, unless we are
dead as the grave, we shall find a vrarm lively sense of it in our
hearts. If a prince exalt and enrich a favourite, his own interest
is mixed with the honour and profit of the favourite ; for he ex-
pects service from him : but God, whose happiness is infinite
and indeficient, cannot receive any benefit firom the service of
the creature : his fovours are above all desert, and beyond all re-
qmtal. • • *

* Vidtt, honorans 5^ eonsignans, ff dispunf^ens bonUatem openm digna*
tleae compcctvi. Ttrt. I. 2. C$n, Mart.

c c3

406 sptiuTtTAL wawci w y

(2.) If we eon.^ider God as our preserver and bendketor, our
obligations to love and thankfulness are infinile. The fitsC being
and uninterrupted duration of the world is from the same power*
fill cause : for nothing can make itself when It is- not, nor pre-
serve itself when it is. Some have revived that erroneous opinion,
that as a clock formed by an artificer, and the w^ftts drawn iip,
regularly strikes the hours, and continues its motion and soand,
in the absence of the artificer : so the perpetud concourse of tiie
divine providence is not necessary for the support and operations
of every creature, but nature may work of itset^^ and tuiti the
wheels of all things within its compass. But the instance' tt de^
fective, there being an extreme disparity between the work of an
artificer, in forming a clock, whose mskter is independent upon
him, aiid God's giving the first bemg to the creataaes, with pow-
ers to act bv his actual concurrence : for every creature is main-
tained by a successive continual production. To affect us, con-
sider, the proserver of men brought us safciy into the worM
through the " dark valley of death,'^ where thousands arte span-
gled in the birth. ^ We are borne by him from the belly, and
carried from the womb. Isa. 46. 3. How compassionate was
his goodness to as in our inCsncy, the state of wants and weak-
ness, when we were absolutely incapable of prociuring sopplies,
or securing ourselves from many dangers surrounding us ? Hie
preparing the milk'fbr our nourishment is the work sf the God
of nature. The bkaod of the mother, by the seerat ehanneb of
the veins; is transfused into the breasts, and is a iinng spring
there.- They are^ but two, because it is the ordinary law of na-
ture to have but two children at a bicth. They are planted near
the heart, which is the forge of natural beat, and transfiarma the
blood .collected fai the breasts into milk. And there' is a myste-
ry of love in it ; for the mother in the same time nourisfaes her
child with delight, regards and embraces it.

From infancy his merey gtoma vp with, us,- aoid never foisahes
us. He is the God of our lives. • He -cfaaws a cacCain of pro-
tection and rest about us in the' n^hc, and repairs our front frb-
culties ; otherwise our bddfies would soon decay into a disBohi-
tioA. ^< He spreads our table, andfiUs our cup. . He is the
length of oaf days.'' There is such a composition- of ccmtraiie-
ties in the humours of the body, so many veins and arteries, and
nerves, that derive the vital and animal spirits from the heart

and bead.ta all the parts, we are^expoted to so misMiy cbetraiDti^
aeeidents^ that were not the tender providenoe of our true ^Gthe?
Idwaya watcbfui over vb, we should presently fail and die. ^

' <^ The Lord is a sun and a shield :" as the mn is a^ unrversal
principte of hfe and motion^ and pours forth UsUeasures of light
and heat without any loss and impoverishing : thus God conrnnn
nieates his Uessings to ail the progeny of men. He is a shield^
protecting us from mnumerable evils, unforeseen and. inevitable^
wkhout his preventing goodness* Weoe we only hept alive, an4
sighed odt our days in gnef and ^fmin, were our paange to the
next state trough a barren vrilderness, without any i«freshing
springs and showers, this were infinite mercy : for if we duly 43oni
sider his greainess and onr meanness, his hoKHess and 'justice,
and bur siirfMness, it would cause us to look up to-Ood with ad«
miration^ and down to ourselves with confusion, that ooriivesso
frail, dnd so often forfeited, are pvesemed. * Thedinrch in ade^
solate state acknowledges, ^* It is the Lord^s mescyi that we ore
not consumed, because his mercies are renewtd -every mornii^.''^
Lam. 3. 22« It is mercy upefU mercy, aii is ''mercy-; Our Sa*
wour, -with tespeet to his humble state, saye^." I am a vi^m,'
i^nomanf*" hut we are serpents, andnowotms-: and as it is:
Usual to destroy venomous creatures in the e^, hefore they havi»
^ne actual misohief, we that are children of wrath by nature,
whose Gonstitoti^ is poison, might have been ju8% destroyed
in the concepticm. This ravislwd* the paafanist into an eestaey
of wonder, whilst he oontemphitod the glorioos lights of heaven^
^ what Is man that thou' art mindful of him, or the son of man
€hat thon shouldest regard and relieve him ?" He. bestows innQ'*
nnevable and inestimable benefits upon a race of nebels that bold-'
If- hveak his laws, and abuse his favours : he not only suspends
his judgments, bit dispenses his blessings to those that infinitely
provoke him. Now, can we be unaffected with . hn iadulgeat
demency, his immense bounty, hk condescending and compaa*
sionate goodness ?' Why does he load us with bH benefits every
day, hut for bis goodness sake^ and to endear' himself .to us ^
For he is alw«iys re^y to open his bountiful haad^ if we do not
shut onr breasts^ and harden oar heaits, not to receive his gifts.
His mercy is like the widow's miraculous oil, that never ceased
in pouring out, while there was any vessel toi receive it : then
the flowing vein was stopped. How is it posuhie such rich' and

c c 4

406 spfRrruAL vBuncnm

eontinued goodness abonld not insinnate itaalf into our soda and
engage our love to our bWaaed beoefiKtor ? Can we degenerate
•o far from luiman nature, nay betow the aensitiTe (for the dull
ox, and staptd^aaa, serve those that feed them) as to be ene-
Biies to God ? Hew prodigious and astonishing is this degene»-
lacy! V

(3*) The love of €kid appears in its full force and glory, in our
redemption. The eloquence of an angel, would be very diqpro-
portioned to the dignity and greatness of this argument, much
more the weak expressions of aaen. That we may the more dis-
tinctly conceive it, I will briefly consider the greatness of the be-
nefit, and the means of obtaining it.

Man in- Us state of unstained imioesnce, was Aurnished with
power, to persevere, but left in the hand of his own counsel. He
was drawn by a soft seducer to eal of the forbidden tree, and in
that single instance was guilty of universal disobedience. He
was engi^^ in a deep revoltore with the apostate spirits, and
incurred the sentence of a doable death, both of die h^y and of
the souK* Now iRhere was the miraculous physician to be found,
that could aave.us from eternal death ? Who could appease God,
and abolish sin ? God was affected with tender pity at. the sight
of our misery, and ** though the morning stars, that fell from
heaven, are now wandering stars, for whom the blackness of
darkness is reserved for ever," yet he was pleesfd to recover man
from that desperate atate, in a way heooming his' perfections.
Tills was the prodnct of his most free love. God's will and
Christ's willingness were the springs of our redemption ; for he
might have pari jure : with the /same just severity have dealt
with us as with the rebellioua angels.. There was no legal con-
straint upoii our Saviour to die far as, for ^' he was holy, harm-
less, undefiled, and separate from sinners :" there was no vio-
lent constraint, .for he oould with one word have destroyed his
enemies : the depth of his wisdom, the strength of his power,
the glory of his fadiiiess and justice were illustriously revealed in
tliis great worky bat love was the regent littrij^ttle that called
forth the other jnSo their distinct exercise and acts : most wise,
omnipotent and holy love aatved us. What the psalmist speaks
of the divine perfoctions in Inakihg U9, ^^ I am fegifullf aiyl won-
derfolly made,'" is in a nobler sense verified in our salvation, we
are fearfolly adMiwonderfolly nedeemcid^ by the concord of those

teem uyi rrcc oD cileAle attrilNile8, vindiotm juttioe, aad savin;
mercy* Our rebdlum was to be expiated by the Ughest perfec*
tien of obedience; and thereby the honour of (kid's moral go-*
Temment to be rqratred. For this end the Son of God disrobed
himself of his gloty, and put on the livery of our frail ftesh, '< and
in the form of a servant became obedient to the death of the
cross, to rescue us from the curse of the law:'' he intercepted the
heavy stmke of vengeance, that had sunk us into the- the centre
of sorrows, and restored us to the fiivonr aud fruition of Obd.

Our misery was extreme and without end : if misery, though
intolerable, has a determined issue, the passing of every day les«
sens it: but if it be above all patienoe to endure, and without
hope of remission or release^ this thought strikes deadly inward.
A brute has some memory of past pains, and a fMing of present^
but no apprehension of foture pakis : it is the woful prerogative
of the reasonable nature, to exaqserate the sense of misery by
the foresight of its continuaaee, md to feel the weight of etemi*
ty every moment. Lost souls are dead to all the vital sweetness'
of being, to all aense of happinesa, and live to the quickest feel*
ing of misery for over.

Our rescue frem this uttisery ia more aftectmg, if we consider,
that withottt our Saviour's interpoaaig, our state: was desperate:
to pass from death to life is a double life* We are translated
from the guilty, Msetched slate of rebels, into the blessed state of
the children of God, and are heirs of eternal glory. S'he dura--
tion is as valuiMeas the felicity, and douUea the gift : mmorlality
and immutability are insepasaUe in heaven. God has made sit
ys ^^ goodness to pass befare us" in our sahration. Goodness^
how amiable, how attractive and endearingi .To die for ano-
ther is the most noble kind of love, but diere are 'degrees in that;
kind : to dieiot an enemy, for a rebd, is the higfacot degree of
that love« Now the Sod of God assumed to tiie supreme excd^
kiicies of the 'divine nature, the taader infirmitiecl of the humanr'
nature, that he- might be a propitiatory sacrifice for oursinsr
<< In this God commended his love to us, that wlien we were sm-
aers he gave bis. Son to die tor us." Rom« 5. Astonishing
love ! ^^ it passes ^1 understanding." The Jews aaked our Savi«
our with woader, '^ how is it that thou being a man makest thy-
self God?" We may imagine with equal wonder, how being the
$on of God, bp descended ^ from the throne of majesty in hea»

415 nrnnvAL nBMBotwm

im/' Mtt 16. IS. and fltooped-ao low as to becaaio ima? St.
Peter illmiiiDated by divine level^OD, confaticd^ ^ Thou art tk
Christ the Son of the Hiiog God." Bat pressatly after, iriien
our Saviour foretold, that he *' inuAt go to Jentsaksn, and be
lulled there/' Peter b^an to rebuke hjin» saying, '< Be it &r
from thee, this shall not come unto thee.'' He could not eon^
eeive bow such distant and discordant esstrcflMs as the Son of the
living God, and death, oould meet in Christ : but his love to as
united them. A love above all oompariBOn, but with the lose of
his Father Co us. In the sacrifice of Isaac there was afamt re->
semblance of this. Abraham canried the knife and the fire, and
leaac cacried the wood, and Mmself the sacrifice, and vrith equal
9teps th^'asosnded the mount. A type of the conouirrent love
^ the divine persons to us, in the process of Christ's snfierings*
<^ The FaAer laid upou him the ini<|utty of us all : surely he has
bom onr grieis^ and endured our sorrows." Isa. 53. Admirable
eacess of hive I The Father gave up his innocent and <mly Sen,
the bright image of his glory, to. cmd sufferings. This .^< Ian
macubte lily" was pierced wil^h thorns. The. Son gave snch life
for us as no creature can give, and suffered saeh a death for us
9s no creature can snfien He descended to oar.lowest i
to raise us to the highest degrees of happiness* Who i
«bo force of these reflections? It may seem that only the lepiw-
hates in heU, that have sinned beyaad the intended virtue and
application of his'sufierings, can be unafeeted with then.

From benoe this comllary regidariyirilows, that, it is onr daty
(0 consecrale our highest esteem aad love to our. Bcdoemer.
Supreme love is due to supreme exeeUeneies, and far Ae greatest
benefits. In oiir Saviour ^ sU the treasures. «f .wisdom and
bnowladge are -hid," and all the treasures of grace and merqr are
^ened to enrich us. What indignity, what ingmtitttde 1b it, to
be coklly aftcted to him, whs by the dearest titles tnfinitety do-
aenwa oar loim ? How unreasonaUe and unnaliiral is it, to look
upon fahn mth an indifferent eye, w4io'dkd for-iis, and wham
the angeb continnany behold in a double ecstscy of adniratioa
i|nd joy? It is most just that our love should ascend to him in
thankfiiiness, as his descended to us in benefits^ ' B«t oar pover-
ty must cxeuse the* not entire payment of our hnmeMe debt, and
anc fervent desires to love him better. If we content ourselves
with, hikewarm affections, it is most dishonourable to him: the

OGidnm of Me, as well as^^tbe heat of eiimity ia very provoiuBg'
tp our Skrioitr.

r. It'shodd tte 'dnr conttent p#acfioe, by di8e«|raivte aodTeflexivA'
meditmtioii) to in c r eo Bo the holy heat of oiic ItfiiDCtiottt to CfarUk*
lie requves a love ef judgment and choice: the lo?e of juUnral.
i|ieiiiiatioh is indebhcrate^ Sl^khout oommly and ncftds no eascStar^
tie»s: tfaefttre<m tistt:dovrnwafdfroeiy. fint bve to Christ is
siljieroatiua)^ 'famh with respect' to :the object aitd the quality of*
l(M AfieetMHu The lore of G&i is.the prindpal oUtgatim of tho
iaw^ Eiid the principal*diity of .the veasonajhle 9iA renewed ena^
ttiire t the most jwt and anuafakidiity, yet so iDohstrAu^is the dsn^
pfsration of ^ hvnan natiiiey' that dimergraaeas reqaisite tb.
recover its fifeand lilierty. ' c! k.- -

. :Tliei prerenting' pteaaores of sin powess tW «siL We-ihiist
tterefore earnestly firay that the Holy J^farit woiikl iUtnumate
our miudi, ^<^,ahd"dii^fict u4«iii' the lone of' G6d^" tKat he wiD piir
rify our. aiibcsmis^' and rvUethem ito heavem The eiteose of.
qor thOUgfatB is; too weak oBd faint to mriie indeifalB impreseioBS
of love ia:air heads; Ijo«e;is.an'iemiBeDbfaBt''of tbe'Sflidl*
^ Tie toaeolf Hod ik shed afaaoad in' the tearrby^ the Holy Spr*
lit given )»tts/'.: Them is a stiNvoig tide of.seasuid'dcbires that
onriea tis ddiMward, whidi wo eaanot siem» wiibeiiit the gales of
the;S{urit t&mtkm our' way to CHfist*^ Btit it is mii^iuistent with
the wisdom add, :«iU bfOod, for aosiito ekpeet Jan. inapiration
from heavehv and aeglect the propac ^Bfsaris, tUs coittUeUog thm
poNser&il ineenli^esref iove to- tMlt riledoeiiies, 'hii othu^iiig. axael«
ienc;^ and idvhhiable henefias. iiSt^ Panl ^eOenres, If ThSelovd af>
Christ coMstiaiai us; far we tM»ju^ if ode diadrM.faU, then
wec^ all .dehd^ dndr that he died far al^that they afightidBrfe to
ImnJ' . if aU he mt cold and dapdwithniy thia will iaoaase the
aaiercdfire, aad.inflame the aSMRsetis. ' ' ^

' But^aa theiiight of the sari, ^dlfteed in Ae air, faies BOthihig;
hmfthebeamoxoatnlcted in a glass. kindle fpro)ierm%fefieK 3 so tho<
oonaidering of the- ioasmon' salvation^ will not' be.saqffiese£iBg» nor
ao'wann'and soften the heart, as the serious af]f)licasiv!e thoiighia
df it t6 mttelveS': Ae ^lesde expeesses it, <^ Who tosed me, ami
gave himself fas mi." Gal. -2. The appropttatii^ ;by a c(ear
faith, and senous thoughts, his dying lore to the soid, wiQcansa
an irirefiiBtible affeetioa to him, ^ stronger than death."
\ye*mutt learn of Christhow to love him« His .hx^ was. eiKr

412 •muTUAL nAfwnoii

;»e»i€d in the most real actiooB, and exMvinmg evidciiee : it was
an incarnate love, a beneficent lofe, prodoctSre of our aalvatacm ;
our love most be prodiictive of obedfeaoe. This k die sorest
trial of it, ** If ye kure me, yon will keep ihy word," sahh our
SaTioor. The firost of fear will hinder the bredcing^ forth of car-
nal hists into notorious acts, as the cold of winter binds the earth,
that noxious weeds cannot spring up : bat die heat of love is pro-
ductive of all the fruits of righteousness. Love to Christ will
make every coowiand pleasant, and the exaetest obechence to be
voluntary, liberal, and ingenuous. Fear my enforce constancy
for a time, but love is a Tital principle, continualiy operative in
all the transkioas oi this life. This «ecaie» obedience. Christ
has fastened us to h» service by a chain composed of his most
precious benefita: by d» pardon of our innumerable sins, and to
whom '^ much is foigiven, they love much." Fear tries in vain
to make an affiance between the flesh and spirit, obeys some
oommands, and transgresses otfaen ; bat kwe reepects all. Pear
induces a desertion of ous duty,, when evils neariy threat^ us ;
httl l9ive encounters dieoi with such a character of asswanee, as
becomes those who este^ it a finrour and honour to sillier for
Christ. Soiue are hardened i^fsinst afflictions, and eadme with
courage ptrMcntieos for the eagase of Christ, but yield to pleasant
temptations t Kke the <^ manna'' tint would endare the fire, bat
melted in the heat of the sun: but love to Chrkt, by an overco-
ming delight, renders the pfeaanres of am nanaeous nadinaipid.

In shoit, die properties ot naaoral love am uniled.in die love
of Christ. Love wili transport ns to heaven, and tnnsfenn ns
into his likeness. Love vriH mdce us sealous m constant and
eooceUentendeavopis to be coraphtdy ou ntu s in e d to him. Re-
semblance is the common principle of all unions in nature : it is
preparative to love, and the elect of it. Experience is a sensi-
ble demonstratiQn of this* For the love of friends^ if in a degree
of eminencef.cauaes a perfect sympathy, an exact oorrespondenee
in their tempers* The exercise of love in the moot precious
eiteem of him, in burning desires after a propriety in him, in the
sftveetest coni|dacency in communion vnA him, are iatimate and
inseparable quabties in all the loven of Christ. Love to him is
always joined with an irreccHicileable halxed of sin> that cost him
so dear to expiate its guilt. Our love entirely and intensely is
doe to hiniy and no lower degree is accepted. For ft is a diqia*

WOf^UDlKD AVD BNVaSCSD. 419

ragement and infiiiitely unworthy of him. To content ounehrm
with a less affeetion, is not oidy &r distant from perfection^ but
from the first disposition of a satwt. The teaderest and strong*
est idfiKtions in natwre must be regnlated and subordinate to the
love ci Christ, Our love to him must be singular and supreme.
Briefly, his love to us is beneficent, ours is obedient. He values
no love without obedience, and no obedience -without love.

Love must descend from God to our neighbour. This duty is
so often commanded and commended in the gospel, that we may
firom thence understand its exedfency. The bdoved disciple
that lay in the besom of Christ, firom that spring of love derived
the streams that flow in his writings. He^dedares '< that God is
love, and he that loves, chreHs in God, and God in him.'' 1
John 4. 1 1. He makes it an evidence that we are bom of God,
of our renewed state, and ^ that we ore passed from death to life."
1 John 4r 7* Our Saviour enjoins it with a note of eminency,
as '* lue new command, as the distinctive character of his disci*
pies, as the special qualification of those at his right hand, in the
day of judgment," to recommend it to our love and obedience*
He- tells us, that to ^'loveourneiglibour as ourselves," is like
the most divine precept of ^< loving tlie Lord our God." We
read in that solemn prodamatkn of God's name, when his glory
passed befiire Moses, that to the title of *< Lord God," there was
inmiediately annexed, ^'Mereifid and gracious, abundant in
goodness ;" to sigmfy, that goodness is his dearest glory : and in
the divme law, next to piety to God, charity to our neighbour is
commaniled, to signify how pleasing it b to him. The gospel
eohpses all other instiCutioas by the preeqit of universal love, and
inspiring a ddightfiil disposition in christians to exercise it.
This adorns the gospel, and recommends it to the esteem and
aflbcttons of men. A person innocent and pure, but of a severe
and harsh temper, condemns by his holy conversation the pro*
fime and scandalous : but a good man charms and captivates the
hearts ct others, that one would '* dare to die for him." Rom»
5. This duty is prescribed in the extent and qualifications of it.

In the esBtmif it reaches to all within die compass of humani-
ty; to strangers and enemies, in all our dealings. <^Let all
things be^done with diarity." 1 Cor. 16. 14. The relation of
consanguinity is the natur^ cause of a benevc^nt affectioa to alt
men. The likeness of kind jprevente mischief between the moaf

414 . srtwnvAL nafBcnon .

fieree and huttfiil crealilres: we nmwr bfestfd tbEit lipna devour
lions, or vipen bile npeis ;. md iiulets we add benafioenee to in-
Doceoce, we are but in the raflk of brulee. The loie (rf good
will is eaqEnesied by prolnottng their good, and pre?entii^ evils;
by rejoicing in their prosperity, and felieviog them in their afflio-
•tions.

This lore is move radicated in the breasts of men^ by coorider-
kig the conditions of nature, wherein they are e<|ual : wbe^ier
the ordinal happy state .of their crealian^ or tbw miseraUe
wretched state since their &I1. SiouUtude, either in happiness
or misery, unites men's affections. How low and deapisable so
great a part of mankind is at present, yet. the ranembcanee that
all men were equal in their first. hanoeaaUe and b^ppy oonditien,
inhabitants of paradise, and bydepntttimi lards of. the world,
will raise onr esteem, «id be an incsentiTe of kind affections to
them : and since the foil, the ealamitons condition of mankind is
a proper motive of mutnal assittance to one asMther : society in
miseries endears the sufferers, jnd paoduees a tender sympathy
between thena. None aie so merdfiil aa thobe ,wfao by experi*
ence know what it ts to be misernUe. The eoosid^ation of the
common evils to which ail aimesqiosed in thepreaeait state^ in»
duces a strong obligation to tbe.aAees of lore and kindness.

But the principal and dhmecanleof love, is the bw of Chris^
that enjoins us to do ''good ioal^, but especially to the house-
hold of faith ;" for the spiritual rdation Is more intimate and ex-
cellent than the natural : tfiat we are thfeoflbpting of Ae same
heavenly Father, united as members tb the sameglorions head,
renewed to a divine life by tfi€j same Holy Spirit, inc or pura U d
into the same spiritual fomify.'- -iThiadfection pcoceeds from the
tipper springs of grace $ the eiomse of it is immediately terminn-
ted on men, but uki|nately respects die glory of Ood, for whose
sake it is performed. '* To do good, and distribute, faiget not;
fin* with such sacriftees God is wdl pleased.'^ In short, onr hw6
to God must be soprenle, add for himself; oer love to men, and
other things, only in the degrees he allows, and not for them*
sehes, but for God, who commands to love tbMn as tiiey bear
his image, or are instnnnental in the perforasanee of our dutyt
otherwise we are in danger of being dienated (Ma the love of
Ood, when any person or thing becomes a temptation to us to
^o any thing either to obtain or preserve them against his will.

WWOUXSD AND BNFORGBD. 4\i

Biit if \pe Unn tHenl only for his sake, w€ abatt nmUky part w^)!
tliem as a snare, or offer tbem as a sacrifice, if his will requires
k : as if we love some particuhur meat because it is heallhfbl, atkl
not because it is pleasant; upon the ficsi discovery that it is hun-»
fill, we shall reject it.

The properties of this love are speeified in the command.
. L It must be rincm. . The apostle directs, ** Let love be
without dissimulatieiu'' Love is essentiaUy sincere ; it is seated
in the. hearty and expressed in real actions ; it is eoidial and ope-
rative : there isv an empty noise of love find respects that proceeds
firom a double heart, not ehtise and ingenuous. Some by iaif
promises work and wind men to obtain their ends^ * and then
slip through :theai. How:often are the sinoere deceived by the
liberal expresnona of lowe untried and untrue, mistaking a shi-
ning counterfeit tot a real ruby.^ But though the human eye
cannot see through > the disguise, he that commands sincere' love,
piercea into the heart, and if it be wanting there, his anger burns
against the vain pretenders to it.

Some vnH seem to grace cithers with a flourish of words, that
they mlqr tax them more freely, and without suspicion. To
praise Without a gnmnd of ve^l worth, is sordid flattery $ but td
commend .with a mitcfaieroas intent, is the worst treachery. '

Some will assist the sick day and night, and seem to s)rmpa-
thise with, tbem in their pains and sorrows ; but their design ii
to obtain a rich legacy : they appear like mourning doves, f but
are reisl vultures^ that smell a carcass to feed on.
• There are others less gmity, who esteem compliments to b«
courtly defendes ; and though it is i^ot their design to be inju-^
rious to those whom they caress, yet' their love is only from thd
tongue/ which in the apostle's expression, ^ is but a tmklii^
cymbal." Their pretended friendship is like leaf-gold, very ex-^
tensive, bat soon wora off for want of depth.

. Others are mercenaries, that like the heathens, '^ do gcfod to
those from whom they reqmve good ;" their love degenerates In^
to traflfe, and does not proceed ^m a divine principle. Inge*
nuous and christian spirits haye not such crooked inclinations^

• Irrumpeat adiilatio blaadiUs, penioittiD tiri affectM vesensm, & fStt
cui^ae utilitas. 2Vic«Y.

f VoUur wt candever expeclst. . >

416 8PIEITCJAL FBRF£CTlOV

a]wa^ reflecting upon their own interest. It is trne^ diristian
love declares itself in sltemate acts of kindness, but is also exer«
cised where there are no such inducements. This is to imitate
our heavenly Father, '^ who does good to all^" without any de-
sert in the receivers^ and beyond all requital.

Affliction is the furnace wherein sincere friends are tried^ and
discerned from the deceitful ; their afflictions are cominon } their
compassions and cordial assistance are common. This is the
most ceitain and significant character of unfeigned love^ not to
fail in a calamitous season. Job aggravates his sorrows by this
reflection^ ^' that his friends dealt deceitfully ;" as brooks that
run in a full stream in winter, when snow Calls, and there is no
want of refireshing waters $ but when it is hot, Ihey are dried up,
and vanbh. We may securely rely on their fHendahip^ who
afford us * undesired supplies in time of trouble.

The observatimi of the wise philosopher is verified in every
age, ^^ That men in a flourishing condition are surrounded with
friends, but in an afflicted are forsaken." This consideration
should inflame us with a holy ambition of the friendship of God;
for his sincere love is most tenderly expressed in our distress: t
the psalmist enforces his request by this motive^ *^ Be not fieur off,
for trouble b near." It b often seen, that men fly from thdr
acquaintance, whai the clearest trial b to be made of their affec-
tions ; but then the blessed God draws nearest to us, and affords
relief and comfort.

2. Our love must be pure* ^^ Seeing you have purified your
soub in obeying the truth through the Spirit, unto unfeigned love
of the brethren ; see that you love one another with a pure heart
fervently." 1 Pet. 1. 22. The purity of love either respects the
cause of it, or the exercise and effects of it. The cause of pure
love is the divine command, and the divine pattern set before us.
The love of God to men is a leading rule to us : he loves them ac-
cording to the resemblance of his imitable perfections in them ; and
consequently, the more holy and heavenly, the more righteous and
gracious men are, the more they should be endeared to our affiec-

« It is Aristotle's role, BoDun amicmn ad gaudla vocatan adcsse dcbere,
ad adversa spoate. £/A, c. 11.

f Florentes amicofQin torba circom sedit : circa evenos ingefis solitiidtt
est I £t node fof iuot, vnde protMUttur. Sen. Kp, 9.

UNFOtDSB AND BNPORCBD. 417

tions. This is to loTe God in them, and according to their true
loveliness : this is to love them by the impression of that love
wherewith God loves himself. Our Saviour tells us, '* They that
do his Father's will, are his brothers, sisters, and mothers/^

There is an impure love, that proceeds from the simiKtude of
vicious affections, and is entertained by sinfiil society, that is fa-
tally contagious. The tempter most forcibly allures when he is
least suspected. He conceals the serpent's sting in the tongue
of a firiend. The friendship of the world is contracted and 4:e-
mented by sensual lusts ; and the end of it will be the torment-
ing the corrupters and the conupted together for ever.

The exercise and effects of pure love principally respect the
soul, the more> excellent and immortal part of our friends^ We
are commanded to ^' exhort one another, while it is called to-
day, and to provoke one another to love, and good works/' Ex-
hortation includes instruction and admonition : the giving coun-
sel how to preserve the purity, and secure the salvation of the
soul ; how to prevent sin, and to cure it by the conviction of con-
science when ignorant of its duty, by the excitation of tlie affec-
tions when cold and slavish, and direction to order the conver-
sation aright. The performance of this duty is inseparable from
pure and unfeigned love, and the neglect of it is an argument of
deadly hatred. ** Thou shak not hate thy brother in thy heart,
nor suffer sin to lie upon him." Lev. 19. 17. If you discover
any prognostic or symptom of a disease growing in a friend, that
threatened his life, what a cruel neglect were it not to advise and
urge him to apply the best means for his preservation ? Much
more are we obliged to rectify the errors in judgment, and mis-
carriages in conversation, which they are guilty of: especially
since spiritual diseases are infinitely more dangerous, and are not
so easily discerned and felt as bodily are. To suffer unconcern*
edly a friend to lie and languish in a course of sin, i^ soul-wuc-
der; and in murder there are no accessaries, every one is a prin-
cipal. It is prophesied conceniing the time of approaching judg-
ment, ^' that iniquity shall abound, and the love of many wax
eold," by not convincing sinners in order to reform them. This
exercise of love must be frequent, " while it is called to-day ;'*
and solemn, without bitterness and contempt, or a seeming in-
difference of the success, tbat it may be evident it does not pro-
ceed from a censorious humou% or an impertinent curiosity, but

VOL, II. D d

418 smLiruAL PERncnoN

from pure love. It must be attended with earnest prayer to the
Father, and physician oF spirits, to give healing virtue to it ;
otherwbe it is but moral counsel : and it must be received with
meekness and gratitude. The rejecting holy counsel discovers a
double leprosy ; for the rise of it is^from pride iu the understand-
ing.^ Self-conceit; and pride in the will, perverse obstinacy*
The mutual discharge of this duty, is the most precioifs, desira*
ble and advantageous bene&t of friendship. We must perform it
to all within the compass of our direction and warm influence :
we must imitate the angel's earnest counsel to Lot, <^ escape for
thy life out of Sodom, not to delay, that he might not be consu-r
med." O that this angelical zeal and compassion possessed the
breasts of christians.

It may justly cover with confiision many who profess entire
friendship to others, and yet their conversation with them is di-
rectly opposite to the rules of friendship laid down by the wise
and virtuous heathens. Scipio prescribed this first and inviolable
rule of friendship, ^^ That we never desire our friends to do acts
of moral turpitude, nor do them though desired.'* Another as
useful a rule is laid down by Lnlius; * '^ it is the inseparable
property of sincere friendship, to give and receive admonition : to
give it freely not harshly : to receive it meekly, not with recoil
and reluctaucy." These virtuous heathens will rise in judgment
against many, who by sordid and base acts, by filthy lusts and
filthy lucre, foment and maintain their friendship : that count it
the surest preservative of friendship, to nourish and foment the
spring and streatto of the sensual appetite, that will issue into the
lake of fire.

3. Love must be feroenU The degree respects the inward af-
fection, and the outward effects of it. There is such a union of
affections between the saints, that one is as it were transfused in-
to another ; their afflictions are mutual, their compassions and
assistance arc mutuaL This iotenseness of love is signified by
^ Loving our neighbours as ourselves :" in similitude and like-
ness. How ardent are our desires, and earnest our endeavours
for our temporal happiness ? and principally (if we are enlighten-
ed) for our eternal happiness. Accordingly we should be affect*

* HaRe prtaa l€K !■ amlef tfa f aaeUtur : at Deque rogeBii rat torpet, ne*
que facMsot Jrof ali«

UNFOLDSB ^AN]> ENFORCED. 419

ed and deHgent for procuring the present and future happiness of
others. How vigihint and aetire are we to prevent imminent
aod destructiTe eviis that threaten us here, but specially if we are
serious and considering, to ** escape from the wrath to come ?"
we should be proportionably carefiil to rescue others from tempo-
ral or spiritual evils to which they are obnoxious How jealous
are we of our own reputation, how unwilling to incur censure, to
have our faults aggravated, and to bear the prints of infamy ?
Love to our neighbour should make us tender of their good
names, to conceal their faults, or to make a favourable construc-
tion of them, and not to expose them to shame ; and to vindi-
cate them, when their enemies would make them appear culpa-
ble by calumnies. In short, our love must be so sincere, pure
and fervent to our brethren, that we may have a clear and com-
fortable evidence, **that we are born of God, and that God
dwells in us, and we in him.'* But among christians, how rare
is christian love ? Their love is excessive to themselves, and de-
fective to others.

The forgwing injuries^ is an excellent effect of christian love.
This implies an entire disposition and resolution to pardon all
offences, declaring itself in real acts, when there is occasion.
This duty is hard and distasteful to corrupt nature : the apostle
enjoins us, ** see that none render evil for evil, follow that which
is good." The manner of the expression intimates our prone-
nesa to acts of revenge. For vicious self-love makes us more apt
to retain the sense of injuries than of benefits. How many re-
ceive signal favours, and within a little while neglect their bene-
factors, withdraw grateful respects and converse with them : as it
is not usual to walk in a vineyard, when the vintage is passed.
Bot if an injury be once offered, it is provoking as if it were re-
acted every day, by the continual remembrance of it. But the
command is strict and universal, and allows no freedom, but of
voluntary obedience. To make us feel the weight of the duty,
and to be more tenderly sensible of it, our Saviour tells us, ^< If
yon do not forgive, neither will your heavenly Father forgive your
trespasses.'* An unforgiving temper is an invincible bar against
our obtaining divine mercy. We can neither receive pardon, nor
have it continued, nor enjoy the comfortable sense of it, without
pardoning others. It is a sin of such malignity, that it invenoms
poison itself; it actuates the guilt of all other sins; and sealathe

D d 2

420 fiPlRITUAL PBRFBCnON

doom of the vnrelenting and hardened against the oflending bro-
ther. The servant that upon his humble request, had ten thou^
sand talents forgiven, yet upon his cruel exacting three hundred
pence from his fellow-servant, his pardon was reversed, and he
was delivered to the tormentors, till his debt was entirely paid.
The lines of this duty are clearly drawn in the divine pattern set
before us. God pardons sins entirely, " he blots them out as a
thick cloud :" the saints in heaven are as accepted in hk s^t,
as the angels that always obeyed his commands. He pardons
frequently : ** In many things we offend all.'* It would tire the
hand of an angel to register the pardons issued from the throne
of grace to rebellious sinners. He pardons sins 'of a very provo*
king nature : he ^^ makes our crimson sins to be as white as
snow, ai^l scarlet sins as white as wool." The provocation b^
gins on our part, the reconciliation begins on God's part. He
^' beseeches us to be reconciled," as if it were hia interest that
we should i)ot be destroyed by his severe justice. God can de-
stroy his enemy in the twinkling of the eye, in the beating of the
pulse, yet he supports and comforts them every day. Our Savi-
our has set us the highest pattern of forgiving love : when he was
nailed to the cross, he pjrayed for his cruel murderers, ** Father
forgive them, they know not what they do^" How persuarare
should his pattern be ? Shall we be so tenderly sensible of &e
hatred of an enemy, and so stupidly insensible of our Saviour'9
love ? Shall the resenting remembrance of injuries deface in 19
the dear inemorial of his purchasing blessedness for us ? His
precious blood appeased the just anger of God, and shall it not
cool and calm our inflamed passions ?

In imitation of God and Christ, we must abstain from all re-
venge of the greatest evils suffered by us : we must extinguish any
inclination to revenge. Sin b^ins in the desire, and ends in the
action. We must not take the least pleasure, that evil be&ls
one that has been injurious to us ; for the root of it is devilish.
Though the reparation of an injury may in some cases be neces-
sary, yet revenge is absolutely forbidden : to retaliate an evil
without any reparation of our losses, is to do mischief for mis-
chief s sake ; which is the property of satan : as on the contrary
to do good for evil is such a divine perfection, that the devil does
not assume the resemblance of it, it is so contrary to his curse4
disposition.

VNli^tDBD AND BKFORCBD. 421

Some will conceal their anger for a time, wiuting for an op-
portunity to take revenge without the appearance of passion :
their malice, like slow poison^ does not cause violent symptoms,
but destroys life insensibly.

Some have such fierce pa^ions, tfaaC strike fire out of the least
provocation ; their breasts are changed into a Tophet.

Some inflame their resentmenfis, by conmdering every circum-
stance that will exasperate their spirits.

But the command is, *^ Be not overcome with evil, but over-
come evil with good." The duty is so pleasant in its exercise,
and attended with such comfortable consequences, that it is re-
commended to our reason, and our affections. '* Love suffers
long ; love bears all things, endures all things :" and what is more
engaging than the delightful disposition of love? The doing
good for evil often gains the heart ct an enemy : if there be any
vital spark of hmnanity, it cannot be resisted. There is an in-
stance of it recorded in scripture : Sanl the unrighteous and im-
placable enemy of David, yet being spared when he was entirely
at his mercy, was moved and melted into tenderness : ^' Is this*
thy voice, my son David ?" Before, he in contempt called him
the son of Jesse. *^ Thou art more righteous than I > I will da
thee no more evil/'

How will some of the heathens condemli christians, both as to
the rule and practice of this duty ? for whereas it is esteemed to
be the character of pusillanimity or stupidity to bear frequent
and great injuries tmreveDged, one of their poets mixed this
counsel among other excellent rules of morality, <* That man is
arrived at an heroic degree of goodness, who is instructed in a
dispassionate manner to bear great injuries.'' And when Phoci-
on, who had deserved so highly, of the Athenians, was condemned
mijustly to die, his son attending him to receive his last com-
mands, imioediately before his death, he charged him never to
V revenge it cm the Athenians; ^

p d 3

422 SPIRITUAL FBAFSCTION

CHAP. IX.

Divide hop« hai ao emioeot causality in tiw life of a diritUaii. The natire
of christian hope. It it the character of a eaiot. It it natorai, coofruont,
and necessary to a taint in the pre»eot state. It is distinguished from car-

• nal presumptioD by its purifying virtue. Fear considered in its nature and
cleansing virtue. The Altribntes of God, the motivei of holy fear. There
is a fear of reverence, and of caation* It it consistent witii finitk, and the
affections of iave, ho|>e, and joy. It is the fountain of fortitude.

III. JJlVINE h&pe haa an eminettt casuality and influenoe in
the life of a christian* St. John apeakkig of the gloriom likeness
of the sainta t0 Christ in the diriitt world, infieos from it, ** Eire*
ry man that has this hope io hin, pudfies himaeif, even as he
it piire." 1 John 3.. 3. Three things are observable in the
words. •• ; . . , .

First. The character of a^diristian by his-hc^: ''Every man
that has thi^ hopi^ in. him."

Secondly. The distinction of this hope fronl it& conoteifett^ by
hs insdpajlahlereffect, f^ Pnrifies hiinaelf."
« Thirdly. Tiie.i:egulating of xhe e&ct by ita.pattein; ''£ven
as he is purei"<».

First. The'cbifracter of a .^hostiaD by. hia bapei .Christian
hope, is a firm ei^imstation of fiitiif e. haj^iness : tmM distangiuahed
from waridly hbpes^.by the excaUeocy tnk the object, .and the atat
bBity of ita/fMtfdatlou^ The objectis; an etasal aCalie^if gkiy
and jdy, wheiiein We 4hi^ll beKCQafonhed'tathiiSont oiiiod,
WorkUy hopes aire t^rminitfi^'OQ .empty raiiiabin^: things^ g^Ued
oyer mth.rhe:thin..4ppeair^Dl9e. of r gtxad. Th&fbilndbti^ of ifit
vine hope are the unchangeable truth :.«f God^. arid hisiUn^ghty
])0wer, that always seconds his w<Mrd. " God cannot lie,'' and
consequently neither deceive our faith, nor disappoint our hqies;
and he can do all things. The apostle declares the ground of
his confidence ; '' I know in whom I have believed ; and I am
persuaded, that he is able to keep t^at which I have committed
to him, against that day." All the persons in the Deity are en-
gaged for our assurance add copnfort. Sometimes it is aaid^

triVFOl0XJ> AMD BNrOKCSD. 423

^ That our hope may be in God :" and, << Oar Lord Jeans Christ
our hope:'' and, ^^ That we may abound in hope, through the
power of the Holy Ghost." 1 Pet. 1. 21. Worldly hopes are
always uncertain in this sp