LIFE of GOD ' SOUL of MAN: NATURE and EXCELLENCY OF THE FELLO W of Lincoln College, Oxrorp. Eph. iv. 18. Alienated from the Life of God. Gal. ii. 20. 7 am crucified with Christ, neverthel: fs 1 live yet not 4, but Christ liveth in me. Rom. viii. 14. For as many as are led by the Spirit God, they are the Sons of God. A [Fins "EY 2 I. Cannot speak of Religion, but 1 Mistakes a- | mult lament, that among so many baut Rehigi- Pretenders to it, so few undersiand what it means; some plating it in the Understanding, in Orthodox ' Notions and Opinions; and all the Account they can give of their Religion is, that they are of this, or the other Persuasion, and have join'd themselves to one of those many Sects whereinto Christendom is most unhappily divided: Others place it in the outward Man, in a constant Course of external Duties, and a Model of Performances; if they live peaceably with their Neighbours, keep a temperate Diet, observe the Returns of Worship, frequenting -the Church, or their Closet, and sometimes extend their Hands to the Relief of the Poor, they think they have sufficiently acquitted themselves: Others again put all Religion in the Affections, in rapturous Heats. and extatic Devotion; and all they aim at is, to pray with Passion, and to think of Heaven with Pleasure; and to be affected with those kind and melting Expressions wherewith they court their Saviour, till they persuade themselves that they are mightily in love with him. Thus are these Things, which have any Resemblance of Piety, and, at best, are but Means for obtaining it, or particular Exercises of It, frequently mistaken for the whole of Religion; nay, sometimes Wickedness and Vice pretend to that Name. T speak not now of those gross Impieties wherewith the Heathens were wont to worship their gods, there are but too many Christians, who would consecrate their a. | Vices, _ bility,

Vices, and hallow their corrupt Affections; whose rugged Humour and sullen Pride, must pass for Christian Severity; whose fierce Wrath, and bitter Rage against

their Enemies, must be called holy Zeal ; whose Petulancy towards their Superiors, or Rebellion against their

Governors, must have the Name of Christian Courage

and Resolution,

2. But certainly Religion is quite another —_ 11 hing; and ee are Ce with RT it, will entertain far different Thoughts, and disdain all those Shadows and false Imitations of it. They know, by Experience, that true Religion is an Union of the Soul with God ; a real Participation of the Divine Natu:e ; the very Image of God drawn up in the

Soul; or, in the Apostle's Phrase, i is Chrift formed

evithin us. Briefly, I know not how the Nature of Religion can be more fully expressed,” than by calling it a Divine Life; and, under these Terms, I shall discourse

of it, shewing, first, how it is called a Life, and then,

how it is termed Divine. |

3. J choose to express it by the Name Its Perma- of Life, first, because of its Permanency gene! & Sta- and Stability, Religion is not a sudden Start, or Passion of the Mind ; not, tho? it

- should seem to transport a Man to extraordinary Performances. Ihere are few but have Convictions of the

Necessity of doing something for the Salvation of their Souls, which may push them forward some Steps with a great deal of Haste; but, anon, they flag and give over; they did shoot forth, fresh and high, but are quickly withered, because they had no Root in themselves. These sudden Fits may be compared to the violent and conyulsive Motions of Bodies newly beheaded; which, however violent and impetuous, can be of no long Continuance: Whereas the Motions of holy Souls are constant and regular, procecding from a permanent and lively Principle. It is true this divine Life continueth

not always in the same Strength and V igour, but many

times suffers sad Decays ; yer it is not quite extinguished; nor are holy Men abandoned to the Power of these

corrupt Affections, which sway the rest of the World.

4. Again,

s 4. Again, Religion may be term'd Life, because it is | an inward, free, and self-moving Principle 3 1 * and those who have it, are not acted only ee ee by external Motives, driven merely by 5 Threatnings, nor bribed by Promises, nor conflrained by Laws; but are powerfully inclined to that which is good, and delight in the erformance of it. The Love which a pious Man bears to God, and Goodness, is not so much by virtue of a Command enjoining him fo to do, as by a new Nature instructing and prompting him to it; nor doth he pay his Devotions as an unavoidable Tribute, only to appease the divine Justice, pr quiet his clamorous Conscience; but these religious Exercises are the proper Emanations of the divine Life, the natural Employments of new-born Soul. He prays, and gives Thanks, and repents not only because these Things are commanded, but because he is sensible of his Wants, and of the divine Goodness, and of the Folly and Misery of a sinful Life. His Charity is not forced, nor his Alms extorted from him; his Love makes him willing to give, and, tho' there were no outward Obligation, his Heart would devise liberal Things. Injustice, or Intemperance, and all other Vices, are as contrary to his Temper and Constitution, as the basest Actions are to the molt generous Spirit, and Impudence and Scurrility to those who are naturally modest: So that I may well say with St. 70%, Whojoever is born of God doth not commit Sin: For his Seed remaineth in him, and he cannot fin, because he i; born of Go. Though religious Persons do much eye the Law of God, and have a great Regard unto it, yet it is not so much the Sanction of the Law, as its Purity and Goodness, which prevail with them. They account it excellent and defirable in i: self; and that in keeping of it there is great Reward; | and that divine Love wherewith they are acted, makes them become a Law unto themselves.

Quis legem det amantibus? Major oft amor lex ipse sibi.

Who /hall prescribe a Law to those that lame? Love's a more powerful Law which doth them move.

g. In a word, what our blessed Saviour said of himself, is, in some measure, applicable to his Followers, that it is their Meat and Drink to as their Father's Willi.

And as the natural Appetite is carried out towards Food, though we should not reflect on the Necessity of it; so are they carried, with a natural and unforced Propension toward that which is good and commendable. It is true, external Motives are of great Use to stir up this

5 inward Principle, especially in its Infancy and Weakness ; when 'tis often so languid, that the Man himself can scarce discern it, hardly being able to move one Step forward, but when he is push'd by his Hopes, or his Fears; by the Pressure of an Affliction, or the Sense

4 of a Mercy; by the Authority of the Law, or the Persuasion of others: Yet, if such a Person be conscientious and uniform in his Obedience, and earneftly groaning under the Sense of his Dulness, these are the first Motions of the divine Life ; which, though it be faint and

weak, will surely be cherished by the Influences of Heaven, and grow unto greater Maturity. But he who is utterly destitute of this inward Principle, and doth not aspire unto it, but contents himself with those Performances, whereunto he is prompted by Education or

Custom, by the Fear of Hell, or carnal Notions of Heaven, can no more be accounted a religious Person, than a Puppet can be call'd a Man. This forced and artificial Religion is commonly heavy and languid, like the Motion of a Weight forced upward. It is scant and niggardly, especially in those Duties which do Violence to

Mens Inclinations ; for those flavish Spirits will be sure

to do no more than is absolutely required; *tis a Law that compels them, and they will be loth to go beyond what it stints them to; nay, they will ever be putting such Glosses on it, as may leave them the greatest Liberty. Whereas the Spirit of true Religion is frank and liberal, far from such peevish and narrow Reckoning; and he who hath given himself entirely unto God, will never think he doth too much for him. 2

5. By this Time, I hope, it appears, that Religion is, Religion a di- with Reason, term'd a Life, or vital Princivine Principle. ple; and that we are to distinguish betwixt

and that Obedience which is constrained, and depend upon external Causes. I come next to give an Account Why I term it divine Life: And fo it may be called, nou

by the Power of his Holy Spirit; but also in regard o

Life. to neglect the more noble Designs of his Creation.

bears Sway; in the other the animal doth prevail

only in regard of its Fountain and Original, having God for its Author, and being wrought in the Souls of Men,

its Nature, Religion being a Resemblance of the diving Perfections, the Image of the Almighty shining in thei Soul of Man: Nay, it is a real Participation of his Nature, it is a Beam of the Eternal Light, a Drop of that infinite Ocean of Goodness; and they who are endued with it, may be said to have God dwelling in their Soulg, and Christ formed within them.

7. Before I descend to a more particular Considera- „ tion of this divine Life, it will perhaps be fit wral Lite is. to speak a little of that natural or animal

Life which prevails in those who are Straners to the other: And by this I understand nothing else, but our Inclination and Propension toward those Things, which are pleasing and acceptable to Nature; or Self-love issuing forth, and spreading itself into as many Branches As Men have several Appetites and Inclinations. The Root and Foundation of the animal Life I reckon to be Sense, taking it largely, as it is opposed unto Faith, and importeth our Percep:ion and Resentment of Things, that are either grateful or troublesome to us. Now these animal AffeQions, considered in themselves, and as they

are implanted in us by Nature, are not vicious or blameable.; nay, they are Instances of the Wisdom of the Cre-

- ator, furnishing his Creatures with such Appetites as

tend to the Preservation and Welfare of their Lives. These are instead of a Law to the Brute Beasts, whereby they are directed towards the Ends for which they were made. But Man, being made for higher Purposes, and to be guided by more excellent Laws, becomes criminal when he is transported by the Inclinations of this lower

Our natural Affections are not wholly to be defiroyed, but only to be moderated and over- ruled by a more excellent Principle : And the Difference betwixt a religious and wicked Man is, that in the one the divine Lite

f The different

8. But it is strange to observe unto what different

Courses this natural Principle will sometimes carry those who are wholly guided by

Tendencies

Lor chenstural it, according to the divers Circumstances Life. that concur with it to determine them; and

the not considering this, doth frequently occasion very dangerous Mistakes, making Men think well Jof themselyes, by reason of that seeming Difference which is betwixt them and others; whereas, perhaps, their Ac- Ftions all the while flow from one and the same Original. If we consider the natural 'Temper and Constitutions of Men, we shall find some to be airy, frolicksome, and light, which makes their Behaviour extravagant and ridiculous; whereas others are naturally serious and severe, and their whole Carriage composed into

such Gravity, as gains them Reverence and Esteem. E Some are of an humorous, rugged, and morose Temper, and can neither be pleased themselves, nor endure

that others should be so; while others have a Sweetness and Benignity in their Natures, and find the greatest Pleasure in the Endearments of Society, and the mutual Complacency of Friends. And it is well that Nature hath provided this complectional Tenderness to supply

the Defe& of true Charity in the World, and to incline

Men to so something for one another's Welfare. Again, in regard of Education, some have never been taught to follow any other Rules, than those of Pleasure or Advantage; but others are so enur'd to observe the strictest

Rules of Decency and Honour, that they are hardly capable of doing any thing which they have been accustomed to look upon as base and unworthy. |

9. In fine, it is no small Difference in the Deportment of meer natural Men that doth arise from the

Strength or Weakness of their Wit or Judgment, and

from their Care or Negligence in using them. Intemperance and Luft, - Injustice and Oppression, and all

those other Impieties which abound in the World,

and render it so miserable, are the Effect of the animal Life when it is neither over powered by Religion, nor governed by natural Reason ; but if it once take hold

of Reason, and get Judgment and Wit to be of its | 1 ; Party,

Party, it will many Times disdain the grosser sort of

Vices, and spring up unto fair Imitations of Virtue and Goodness. If a Man have but so much Reason as to consider the Prejudice which Intemperance and inordinate Lust bring to his Health, his Fortune, and his Reputation, Self-love may suffice to restrain him; and one may observe the Rules of moral Jultice in dealing with others, as the best Way to secure his own Interest, and

maintain his Credit in the World. But this is not all: This natural Principle, by the Help of Reason, may take a higher Flight, and come nigher the Instances of Piet

and Religion; it may incline a Man to the diligent Study of divine Truths: For why should not these, as well as other Speculations, be pleasant and grateful to inquisitive Minds? It may make Men zealous in maintaining and propagating such Opinions as they have espoused. It may make them delight to hear and compose excellent Discourses about the Matters of Religion; for Eloquence is very pleasant, whatever be the Subject; nay, some it may dispole to a kind of Devotion. The glorious Things that are spoken of Heaven; the

Similitudes made use of in Scripture, of Crowns and Sceptres, and Rivers of Pleasure, Wc. will eafily affect a Man's Fancy, and make him wish to be there, tho”

he neither understand nor desire those spiritual Pleasures

which are shadowed forth by them: And when such a Person believes that Christ has purchased those glorious Things for him, he may feel a kind of Tenderness and Affection, and imagine he is mightily enamoured with

him, and yet ail the while continue a Stranger to the

holy Temper and Spirit of the blessed Jesus. 10. To conclude, there is nothing proper to make a Man's Life pleasant, or himself eminent and conspicuous in the World, but 7his natural Principle; assisfed by Wit and Reason, may prompt him to it. And tho?” I do not condemn these 'Things in themselves; yet it concerns us nearly to know and consider their Nature, both that we may keep within Bounds, and that we ma learn never to value ourselves on the account of such Attainments, nor lay the Stress of Religion upon our natural Appetites or Performances.

11. It is now Time to return to the Consideration of

5 that divine Life, that Life which is bid Wherein the ih Christ iv God, and therefore hath no

divine Life

doch const, Slorious Shew or Appearance in the World,

but to the natural Man seems mean and

insipid. As the animal Life consists in that narrow Love

which is terminated on a Man's self, and in his Propension to those Things that are pleasing to Nature; so the divine Life stands in an universal and unbounded Affection, and in the Mastery over our natural Inclinations. The Root of the divine Life is Faith; the chief Branches are, Love to God, Charity to Man, Purity and Hu-

. mility: For (as an excellent Person observed) however

these Names be common and vulgar, yet do they carxy such a mighty Sense, that the Tongue of Man or

Angel can pronounce nothing more weighty or excellent. Faith hath the same Place in the divine Life, which Sense hath in the natural; being indeed a kind of Sense, or feeling Persuasion of spiritual Things: It extends itself unto all divine Iruths; but in our lapsed Estate, it hath a peculiar Relation to the Declarations

of God's Mercy to Sinners thro' a Mediator; and there- *

Fore, receiving its [Denomination from that principal

Object, is ordinarily termed Faith in 7 esus Chri/l.

12. The Love of God is such a delightful Sense of

God's Love to us, as makes the Soul resign and facriice itself wholly unto him, defiring above all Things to

please him, and delighting in nothing so much as in

Fellowship and Communion with him, and being ready to do or suffer any thing for his Sake, or at his Pleasure.

Soul thus possessed with divine Love, muit needs be enlarged towards all Mankind in a sincere and unbounded Affection, because of the Relation they have to

God. being his Creatures, and having something of his Image itamped upon them. And this is that Charity

I named as the sccond Branch of Religion, and under which all the Parts of Justice, all the Duties we owe to our Neigubour, are eminently comprehended. For he who doth truly love all the World, will be nearly concerned in the Interest of every one, and so far from wronging any Person, that he will resent any Evil that

ibefals others, as if it happened to himself. | 5 13. By

0 PEER” bo SEN <37% 2 F we I D A AS. 1 . S a Ry i r e 5 N FE *

ED 13. By Parity, I understand such a Disposition of Mind, as makes a Man despise and abstain from all Pleasures of Sense or Fancy, which either are sinful in themselves, or tend to extinguish or lessen our Relish of

more divine and intellectual Pleasures. It doth also infer a Resoluteness to undergo all those Hardships he may meet with in the Performance of his Duty; so that not

only Charity and Temperance, but also Christian Courage and Magnanimity, may come under this Head.

14. Humility imports a deep Sense of our inward and ontward Sins, and of our utter Helplessness; which is always accompanied with a profound Submission to the Will of God, and Deadness to the Applause of Men.

These are the highest Perfections that Men are capable of, the very Foundation of Heaven laid in the doul; and he who hath attained them, needs not desire to pry into the hidden Rolls of God's Decrees, or search the Volumes of Heaven to know what is determined about his everlasting Condition, but he may find a Copy of God's Thoughts concerning him written in his own Breast. His Love to God may give him Assurance of God's Favour to him; and those Beginnings of Happiness which he feels in the Conformity of the Powers of his Soul to the Nature of God, area sure Pledge tliat his Felicity shall be perfected, and continued to all Eternity. And it is not without Reafon that one faid, Thad rather see the real Impressions of a gealike Nature upon my own Soul, than have a Vision frim Heaven, or an Angel sent to tell me that my Name were enrolled in the Book of Life. | | | |

15. When we have said all we can, the secret My- Religion bet- steries of a new Nature ard divine Life can 86868 never be sufficiently express d, Language stood by Ac Cannot reach them; nor can they be truly

1 by understood but by those that have a Senle . and Relish of spiritual Things. There is 4

Spirit in Man, and the Inspiration of the Aimighty giveth this Understanding. The Power and Life of Religion may be better expressed in Actions than in Words: And therefore we may take the best Measure

.of those gracious Endowments, from the Deportment

of those in whom they reside ; especially from the holy : | Lite

Life of our blessed Saviour, a main Part of whose Business in this World was to teach by his Practice what he did require of others, and to make his own Conversation an exact Resemblance of those unparallel'd Rules which he prescribed : So that if ever true Goodness was

visible to mortal Eyes, it was when his Presence did

beautify this lower World. 5 | 16. That fincere and devout Affection

Divine Love where with his blessed Soul did constantly e burn towards his heavenly Father, did ex- T. press itself in an entire Resignation to his

Will. It was this was his very Meat, to do

the Will, and finish the Work of him that sent him. This Was the Exercise of his Childhood, and the constant Employment of his riper Age. He spared no His Diligence, Travail or Pains while he was about his - vo * Father's Business; but took such Satisfac- N tion in the Performance of it, that, when

" being faint and weary with his Journey, he rested on Jacob's Well, and intreated Water of the. Samaritan Woman; the Success of his Conference with her, and the Accession that was made to the Kingdom of God filled his Mind with such Delight, as seemed to redound to his very Body, refreshing his Spirits, and making him forget his Thirst, and refuse the Meat which he had sent his

Disciples to buy. Nor was he less patient and submissive N 3% BH in suffering the Will of God, than diligent | _ Patience in doing of it. He endured the sharpest m deaemg it. Afflictions, and extremest Miseries that ever

were inflicted on any Mortal, without a repining Thought,

or discontented Word. For tho' he was far from a stupid Insensibility, or stoical Obstinacy, and had as quick a Sense of Pain as other Men, and the deepest Apprehension of what he was to suffer in his Soul, (as his b/oody

Sweat, and the fore Amazement and Sorrow which he

profess'd, do abundantly declare) yet did he entirely submit to that severe Dispensation of Providence, and willingly acquiesced in it, |

17. And when he prayed to God, that if it avere

polsible (or, as one of the Evangelists has it, if he were

aviiling that Cup might be removed; yet he gently added, nevertbeless, not my Will, but thine be dane. Of. what

what strange Importance are the Expressions, John xii.

27. where he first acknowledgeth the Anguish of his Spirit, Now is my Soul troubled ; which would seem to produce a kind of Demur; And what hall I say? And then he goes on to deprecate his Sufferings, Father, fave me from this Hour; which he had no sooner uttered, but he doth, as it were, on second Thoughts, recal it in these Words, But for this Cause came I into the World: and concludes, Father glorify thy Name. Now we must not look on this as any Levity : He knew all along what he was to suffer, and did most resolutely undergo it. But it shews us the inconceivable Weight and Pressure that he was to bear ; which, being

so afflifling to Nature, he could not think of without

Terror: yet, considering the Will of God, and the Glory which was to redound to him from thence, he was not only content, but desirous to {uffer it 8 18. Another Instance of his Love to God, Devotion. was his Delight in conversing with him by | Prayer; which made him frequently retire

from the World, and spend whole Nights in that heavenly Exercise; though he had no Sins to confess, and but few secular Interests to pray for: which, alas! are

almost the only Things that are wont to drive us to our

Devotions. Nay, we may say his whole Life was Prayer, a constant Course of Communion with God. If the Sacrifice was not always offering, yet was the Fire

still kept alive. Nor was he ever surprised with that

Dulness of Spirit which we must many Times wrestle

with, before we can be fit for the Exercise of Devotion. TE Yep 19. In the second Place I should speak of 3 Love towards all Men; but he who would express it must transcribe the History of the

_ Gospel : For scarce any thing is recorded to have been

done or spoken by him, which was not designed for the Good of some one or other. All his miraculous Works were Instances of his Goodress, as well as his Power, and they benefited those on whom they were wrought, as well as amazed the Beholders. His Charity was not confined to his Kindred, or Relations nor was all his Kindness swallowed up in the Endearments of that peculiar Fricndslup which he carried to-

Ward the beloved Disciple. But every one was his Friend

who obeyed his holy Commands, John xv. 4. and wwho/o -

ever did the Will of his Father, the same was to him as his Brother, and Sifler, and Mother. |

20. Never was any unwelcome to him, who came with an honest Intention; nor did he deny any Request, which tended to the Good of those that asked it: So that what was r of that Roman Emperor, whom, for his Goodness, they called the Darling of Mankind, was really performed by him, that never any departed

from him with a heavy Countenance, except that rich

Youth, Mark x. who was sorry to hear that the Kingdom of Heaven stood at so high a Rate, and that be

could not save his Soul and his Money too. And certainly it troubled our Saviour to see, that when a Price

was in his Hand to get Wisdom, yet he had no Heart

to it. The Ingenuity that appeared in his first Address,

had already procured some Kindness for him; for it

is faid, And Jesus beholding him, loved him. But must

he for his sake cut out a new Way to Heaven, and alter

the Nature of Things; which make it impossible that a

covetous Man should be happy? 5 |

His Meck- 21. And what shall I speak of his Meekness. ness, who could encounter the monstrous

* Ingratitude of that Miscreant who betrayed

him, in no harsher Terms than these, Judas betraye/?

*#hou the Son of Man witha Kiss ? What further Evidence

could we defire of his fervent and unbounded Charity,

than that he willingly laid down his Life for his most

bitter Enemies, and mingling his Prayers with his Blood,

besought the Father that his Death might not be laid to

their Charge, but might become the Means of eternal

Life, to those very Persons who procured it.

232. The third Branch of the divine Life

and Accommodations, and a resolute enduring of all

such Troubles as we meet with in the doing of our Duty. Now surcly if ever any Person was wholly dead to

all the Pleasures of the natural Life, it was the blessed

esus; who seldom tasted them when they came in his

ay, but never stept out. of his Road to scek them.

is Pa-ity, a Neglect of worldly Emoyments

"Tho? he allowed others the Comforts of Wedlock, and | . honoured

(13) honoured Marriage with his Presence, yet he chose the Severity of a Virgin Life : And tho' at the same Time he supplied the want of Wine with a Miracle, yet he

would not work one for the Relief of his own Hunger

in the Wilderness. So gracious was he in allowing others such Gratifications, as himself thought good to

abstain from, and supplying not only their pressing Necessities, but also their less considerable Wants, We many Times hear of our Saviour's Sighs, and Groans, and Tears, but never that he laugh'd, and but once that he rejoiced in Spirit; so that thro' his whole Life he exactly answered that Character given of him by the Prophet, 4 Man of Sorroaus, and acquainted with Griefs. Nor were the Troubles and Disaccommodations of his Life other than Matters of Choice: For never did there any appear on the Stage of the World with greater Advantages. to have raised himself to the highest secular Felicity. He who could bring together such a prodigious Number of Fishes into his Disciples Net, and at another Time receive that Tribute from a Fish which

he was to pay do the Templs; might easily have made himself the richest Ber in the World; nay, without

any Money, he couid have maintained an Army powerful enough to have justled Caesar out of his Throne, having oftner than once fed several Thousands with a few Loaves and small Fishes: But to shew how small Esteem he had of all the Enjoyments in the World, he chose to live in so poor and mean a Condition, that zho* the Foxes had Holes, and the Birds of the Air had Nests, yet he, who was Lord and Heir of all Things, had not ewhere to lay his Head. Ie did not frequent the Courts of Princes, nor affect the Acquaintance and Converse of

great Ones; but being reputed the Son of a Carpenter,

he had Fishermen, and other such poor People, for his

Companions, and lived at such a Rate as suited with the Meanness of that Condition.

23. And thus I am brought unawares to speak of his Wu

His Humility, mility. the last Branch of the divine Life,

wherein he was a molt eminent Pattern to us, that we might /earn of him to be meek and lowly in Heart. I shall not now speak of that infinite Condescension of the eternal Son _ God, in taking our Nature

upon

„

| upon him ; but only refle& on his lowly Deportment

while he was in the World. He had none of those Sins and Imperfections, which may justly humble the best of Men; yet he was so entirely swallowed up with a deep Sense of the infinite Perfections of God, that he appeared as nothing in his own Eyes, I mean so far as he was a Creature. He considered those eminent Perfections which shined in his blessed Soul as not his own, but the

Gifts of God; and therefore assumed nothing to him

Telf for them, but with the profoundest Humility renounced all Pretences to them. Hence did he refuse that ordinary Compellation of Good Master, from one, who, it seems, was ignorant of his Divinity: Jhy calle/t #hou me good? There is none good but God only. As if he had said, * The Goodness of any Creature (and such

only thou takest me to be) is not worthy to be named

or taken notice of; tis God alone who is originally and essentially good.” He never made Use of his miraculous Power for Vanity or Ostentation: He would not gratify the Curiosity of the eau with a Sign from Heaven, some prodigious Appearance in the Air; nor would he follow the Advice of his Countrymen and Kindred, who would have had all his great Works performed in the Eyes of the World, for gaining him the greater Fame. When his Charity had prompted him to the Relief of the Miserable, his Humility made him many Times enjoin the Concealment of the Miracle; and when the Glory.of God, and the Design for which He came into the World, required the Publication of them, he ascribed the Honour of all to his Father, tel-

Jing them, That of himself he was able to do nothing. 24. I cannot insist on all the Instances of Humility In his Deportment towards Men; his withdrawing himseif when they would have made him a King; his Subjection, not only to his blessed Mother, but to her Hus- Hand, during his younger Years, and his Submission to all the Indignities and Affronts which his rude and malicious Enemies did put upon him: The History of his holy Life, recorded by those who conversed with him, Is full of such Passages as these; and indeed the serious and attentive Study of it, is the best Way to get right Mes-

—

. Measures of Humility, and all the other Parts of Religion, which I have been endeavouring to describe.

Let me here subjoin a Prayer that might be proper when one, who had formerly entertained some false Notions of Religion, begins to discover what it is.

A PRAYER.

Nfnite and eternal Majesiy, Author and Fountain of Being and Blefsedne/s, how little do wwe poor sinful Creatures know of thee, or the Way to serve and please thee? We talk of Religion, and pretend unto it; but alas] how few are there that know and consider what it mrans? How easily do we mistake the Affettions of our Nature, for those divine Graces whith aloue are acceptable in thy Sight? It may justly grieve me to consider, that I should have wandered so long, and contented myself so often with vain Shadows of Religion; yet I cannot but acknowledge and adore thy Gooanes;, who hast

been pleased, in some Measure, to open mine Eyes, and let

me see what it is at which 1 ought to aim. I rejoice ta consider what mighty Improvements my Nature is capabls of, and what a divine Temper doth shine in those whom thou art pleased to chuse, and causest to approach unto thee, Blefsed be thine infinite Mercy, who sentest thine own Son to dabell among Men, and instrudt them by his Example, as well as his Laws, giving them a perfect Pattern of ewhat they ought to be. O that the holy Life of the blesfed Fesus may be always in my Thoughts, till I receive a deep Sense and Impression of thise Graces that shined ja eminently in him; and let me newer rest, till that new and

divine Nature prevail in my Soul, and Christ be formed

within Me. :

—

11 ND now, having discovered the

een Nature of true Religion, before L of Religion. proceed any further, it will not, perhaps,

be unfit to fix our Meditations a little on the Excellency and Advantages of it. But alas! what Words shall we find to express that inward Satisfaction,

B 2 those

5 The Excel-

6) those hidden Pleasures which can never be rightly underitood, but by those who feel them? 4 Stranger infermeddieth not with their Foy *. Holiness is the right

Temper, the vigorous and healthful Constitution of the Soul: Its Faculties had formerly been enfeebled and disordered, so that they could not exercise their natural Functions; it had wearied itself with endless Jossings and Rollings, and was never able to find any Rest. Now that Distemper being removed, it feels itlelf well; there is a due Harmony in its Faculties, and a sprightly Vigour possesseth every Part: The Understanding can dif. cern what is good, and the Will can cleave unto it; the AffeCtions are not tied to the Motions of Sense, and the Inflvence of external Objects; bat are stirred by more divine Impressions, are touched with a Sense of invisible Things.

2. Let us descend into a nearer View of

fai Religion, in those several Branches of it

eee. which were named before. Let us consider

| that Love and Affection wherewith holy Souls are united to God, that we may fee what Excellency and Felicity is involved in it. Love is that powerful and prevalent Pashon, by which all the Faculties and Inclinations of the Soul are determined, and on which both its Perfection and Happiness depend. The Worth and Excellency of a Soul is to be measured by the Obje of its Love. He who loveth mean and sordid Things,

doth thereby become base and vile ; but a noble and well placed Affection advances the Spirit to a Conformity

with the Perfections which it loves. The Images of these frequently present to the Mind, and, by a secret

Force and Energy, insinuate into the very Constitution of the Soul, and mould and fashion it unto their own Likeness. Hence we see how easily Lovers or Friends slide

into the Imitation of the Persons whom they affect; and

how, even before they are aware, they begin to resemble them, not only in the more considerable Initances of their Deportment, but also in their Voice and Gesture, and that which we call their Mien and Air: And certainly we should as well transcribe the inward Beauties of the Soul, if they were the Object and Motive of our Love. But as all the Creatures we converse with have their

E Mixture * Prov. xiv. 10.

Mixture and Alloy, we are always in Hazard to be sullied and corrupted by placing our Affection on them: Passion doth eafily blind our Eyes, so that we first approve, and then imitate the Things that are blameable in

them. The true Way to improve and inoble our Souls, is by fixing our Love on the divine Perfections, that we may have them always before us, and derive an Impression of them on ourselves; and beho/ding, with open Face,

as in a Glass, the Glory of the Lord, we may be changed

into the same Image, from Glory to Glory. He who hath raised his Eyes towards that uncreated Beauty and Goodness, and fixed his Affection there, is quite of another Spirit, of a more excellent and heroic Temper than the rest of the World; and cannot but infinitely disdain all mean and unworthy Things, will not entertain any low or base Thoughts, which might disparage his high and noble Pretensions. Love is the greatest and most excellent Thing we are Masters of; and therefore it is

Folly and Baseness to bestow it unworthily. It is indeed

the only thing we can call our own ; other Things may

be taken from us by Violence, but none can ravish our Love. If any thing else be counted ours, by giving our Love, we give all, so far as we make over our Hearts and Wills, by which we possess our other Enjoyments, It is not possible to refuse him any thing, to whom, by Love, we have given ourselves; nay, since it is the Privilege of Gifts, to receive their Value from the Mind of

the Giver, and not to be measured by the Event, but by the Desire, he who loveth, may, in some Sense, be said not only to bestow all that he hath, but all Things else which may make the beloved Person happy ; fince he

_ doth heartily wish them, and would really give them, if

they were in his Power. Certainly therefore Love is the worthiest Present we can offer unto God, and it is extremely debased when we beftow it another Way. :

3. When this Affection is misplaced, it doth often vent itself in such Expressions, as point at its genuine and

proper Object. The blasphemous Terms of Adoration,

wherein Men sometimes express their Pashon, are the Language of chat Affection which was defigned for God 3 as he who. is accustomed to speak to some great Person, doth perhaps unawares accost another with those Titles

| „ | Fe was wont, to give him: But certainly that Passion which accounteth its Object a Deity, ought to be beowed on him who really is so ; those unlimited Submisfions, which debase the Soul, if directed to any other,

will exalt and enoble it, when placed here ; those Chains

and Cords of Love, are infinitely more glorious than Liö berty itself; this Slavery is more noble than all the Em- Ly! pires in the World. 1 .

4. Again, as divine Love doth advance and elevate the Soul, so it is that alone which can make

The 9 it happy. The highest Pleasures, the most br Love, substantial Delights, that human Nature is

. U capable of, are those which arise from the Endearments of a well-placed and successful Affection. That which imbitters Love, and makes it ordinarily a very troublesome Passion, is the placing it on those who Have not Worth enough to deserve it, or Gratitude to requite it, or whose Absence may deprive us of their Converse, or their Miseries occasion our Trouble. To

all these Evils are they exposed, whose chief Affection is

placed on Creatures; but the Love of God delivers us from them all. 7 |

5. First, Love must needs be full of Disquietude, when The We there is not Excellency in the Object to anelne Ob- swer the Vasiness of its Capacity: So vioje, lent a Passion cannot but fret and torment | the Spirit, when it finds not wherewith to

satisfy its Cravings ; and indeed so large and unbounded

is its Nature, that it must be extremely straiten'd, when

Confined to any Creature: Nothing below an infinite

Good can afford it room to stretch itself, and exert its

Vigour and Activity. What is a little Skin deep Beauty,

or some {small Degrees of Goodness, to satisfy a Passion which was made for God? No wonder Lovers do so hardly suffer any Rival, and do not desire that others should approve their Passion by imitating it: They know the Scantiness of the Good which they!ove, that it cannot suffice two, being in effect too little for one. Hence

Love, wwhich is flrong as Death, occasioneth Fealousy,

evhich is cruel as the Grawe; the Coali whereof are Coals Fire, which hath a most violent Flame. 6. But divine Love hath no Mixture of this Gall,

When

5 Yak S

> Yee Wie

and please him. He cannot disdain his own Image, nor

( 19) When once the Soul is fixed on that supreme Good, it finds so much Goodness, as doth not only satisfy its Affection, but master and overpower it too: It finds all its love to be too faint and languid for such an Object, and is only sorry that it can command no more: It wishes for the Flames of a Seraph, and longs for the Time when it shall be wholly melted and dissolved in Love; and because it can do so little itself, it desires the Aslistance of the whole Creation, that Angels and Men would concur with it in the Admiration and Love of those infinite Per-

7. Again, Love is accompanied with Trouble, when | it misses a suitable Return of Affection. 1 88 Love is the most valuable Thing we can u; WO” bestow, and, by giving it, we do in effect

| give all that we have: And therefore it must needs be affliting, to find so great a Gift despised; that the Present which one hath made of his whole Heart, cannot obtain any Return. Perfect Love is a

kind of Self-dereliftion, a wandering out of ourselves

It is a sort of voluntary Death, wherein the Lover dies

to himself, and all his own Interests ; not thinking of

them, nor caring for them any more; and minding no— thing but how he may please and gratify the Party whom he loves. Thus he is quite undone, unless he meets with reciprocal Affection; he neglects himself, and the other

| hath no regard to him: But if he be beloved, he is revived, as it-were, and liveth in the Soul and Care of the Person whom he loves. And now he begins to mind his

oven Concernments, not so much because they are his,

as because the Beloved is pleased to own an Interest in

them; he becomes dear unto himself, because he is so unto the other, |

8. And herein the divine Lover hath unspeakably the

Advantage, having placed his Affection on him whose

Nature is Love, whose Goodness is as infinite as his Being; whose Mercy prevented us, when we were his Enemies, therefore cannot chuse.but embrace us, when we are become his Friends. It is utterly impossible that God should deny his Love to a Soul wholly devoted to him, and which desires nothing so much as to serve

the

Phe d vine

the Heart on which it. is engraven. Love is all the Tribute which we can pay him, and it is the Sacrifice which

he will not despise. | | | | 9. Another Thing which disturbs the Pleasure of. Love, and renders it a miserable and un- The Presence quiet Passion, is Absence and Separation 7 20 beloved from those we love. It is not without a eon. sensible Affliction that Friends do part,

tho' for some little Time: But if Death have made the

Separation, as some time or other it must, this occasions a Grief scarce to be parallel'd by all the Misfortunes of human Life. But, O how happy are those who have

placed their Love on him, who can never be absent from them! They need but open their Eyes, and they hall every where behold the Traces of his Presence and

Glory, and converse with him whom their Soul loveth; and this makes the darkest Prison, or wildest Desart, not only supportable, but delightful to them.

10. In fine, a Lover is miserable, if the Person whom | he loveth be so. They who have made Love makes us an Exchange of Hearts by Love, get partake of an thereby an Interest in one another's Hapinfinite Happi- piness and Misery ; and this makes Love ness. a troublesome Passion, when placed on Earth, The most fortunate Person hath Grief enough to mar the Tranquility of his Friend ; and it is hard to hold out, when we are attacked on all Hands, and suffer not only in our own Person, but in another's : But if God were the Object of our Love, we should share in an infinite Happiness, without any Mixture or Possibili— ty of Diminution; we should rejoice to behold the Glory of God, and receive Comfort and Pleasure from all the Praises wherewith Men and Angels extol him, It would delight us beyond all Expression to consider, that the Beloved of our Souls is infinitely happy in himself, and that all his Enemies cannot shake or unsettle his Throne: That our God is in the Heavens, and doth whatsoever pleaseth him, | |

Behold, on what sure Foundations his Happiness is built, whose Soul is possessed with divine Love, whose Will is transformed into the Will of God, and whose sole Desire is, that his Maker should be pleased! O the

WE | Peace,

The Duties of Religion are

delighisul to

Peace, the Rest, the Satisfaction that attendeth such 4

Temper of Mind! IR | 11. What an infinite Pleasure must it needs be, thus; as it were to lose ourselves in him; and, 3 dee being swallowed up in the overcoming ness inevery DisQ. Sense of his Goodness, to offer ourselves pensation. a living Sacrifice, always ascending unto „ him in Flames of Love? Never doth a Soul know what solid Joy is, till it give itself up unto the Author of its Being, and feel itself become a hallowed and devoted Thing; and can say, from an inward Se ise and beeling, My Pelowed is mine, and I am his: Jam content to be any thing for him, and care not for myself, but that I may serve kim. A Person moulded into this Lemper, finds Pleasure in all the Dispensations of Providence: Tempora! Enjoyments have another Relish, when he tastes the divine Goodness in them, and considers them as 'Fokens of Love sent by his dearest Lord and Maker: And Chastisements hereby lose their Sting; the Rod, as well as the Staff, comfort him: He rejoices, that though God does not the Will of such a worthless and foolish Creature as himself, yet he doth his own Will, and accomplishes his own Designs; which

' are infinitely more holy and wise.

12, The Exercises of Religion, which to others are insipid and tedious, yield the highest Pleasure to Souls possessed with divine Love: They rejoice when they are called him, to go wh to the House of the Lord, that they | may /ee his Poxwer and his Glory, as they

have formerly seen it in his San#luary *, They never think themselves so happy, as when, having retired

from the World, they have placed themselves in the Presence of God, and entertain Fellowship and Communion with him: They delight to adore his Perfections, and recount his Favours; and to protest their Affection to him, and tell him a Thousand Times that they love him; to lay out their Troubles or Wants before him, and dishurthen their Hearts in his Bosom. Repentance itself is a delightful Exercise, when it floweth from the Principle of Love. There is a secret

Sweet- * Pal, Ixiii. 2.

5 Sweetness which accompanieth those Tears of Remorse, those Meltings and Relentings of a Soul returning unto God, and lamenting its former Unkindness.

13. The severities of a holy Life, and that constant Watch which we are obliged to keep over our Hearts and Ways, are troublesome to those who are only ruled by an external Law, and have no Law in their Minds inclining them to their Duty. But where divine Love possessetk the Soul, it jiands as Cent incl to keep out every Thing that may offend the Beloved. It complieth chearfully, not only with explicite Commands, but with the most secret Notices of the Beloved's Pleasure; and is ingenious in discovering what will be most grateful and acceptable unto him. It makes Mortification and Self. de. nial change their harsh and dreadful Names, and become easy, sweet and delightful Things. |

14. The next Branch of the divine Life is universal 1 Love to Man. The Excellency of this of Charicy, Grace will be easily acknowledged; for

what can be more noble than a Heart enlarged to embrace the whole World? Whose Wishes and Designs are levell'd at the Welfare of the Universe, which considereth every Man's Interest as its own? He, who loveth his Neighbour as himself, can never entertain any base or injurious Thought, or be wanting in Expressions of Bounty. He had rather suffer a thousand Wrongs, than be guilty of one; and never accounts himself happy, but when some one or other hath been benefited by him. The Malice or Ingratitude of Men is not able to resist his Love. He overlooks their Inju- Ties, and pities their Folly, and overcomes their Evil with Good; and never designs any other Revenge against his most bitter and malicious Enemies, than to put all-the Obligations he can upon them, whether they will or not. This inward Goodness and Benignity of Spirit reflects a Sweetness and Serenity upon the very Countenance, and makes it amiable and lovely: It inspires the Soul with a noble Resolution and Courage, and makes it capable of enterprising and effecting the highest Things: Those heroick Actions which we are wont

to read with Admiration, have, for the most Part, been

the Effects of the Love of one's Country, or of parti- * | | cular

*

*

=

.

(23) cular Friendships ; and certainly a more extensive Affection must be much more powerful and efficacious.

15. Again, as Charity flows from a noble and excelh | lent Temper, so it is accompanied with the

2 55 1 greatest Satisfaction and Pleasure. It desights the Soul to feel itself thus enlarged;

to be delivered from those disquieting Passions, Malice,

Hatred, and Envy; and to become gentle, sweet, and

benign. Had I my Choice of ail Jhings for my present Felicity, I would pitch upon this, to have my Heart

possessed with the greatelt Kindness and Affection to.

wards all Men in the World. I am sure this would

make me partake in all the Happiness of others, their

inward Endowments, and outward Frofperity. And tho?

I should frequently meet with Occafions of Grief and

Compassion, yet there is a Sweetness in Commiseration,

which makes it infinitely more defireable than a stupid

Insensibility. And the Consideration of that infinite

Goodness and Wisdom, which governs the World, might

repress any excessive Trouble for particular Calamities

that happen in it. Certainly, next to the Love of God,

that ardent Affection wherewith blessed Souls embrace

one another, is justly to be reckoned as the greatesi Felicity of those Regions above. And did it universally prevail in the World, it would -anticipate that Blessedness, and make us taste the Joys of Heaven upon

Earth,

16. A third 1 of Religion is Purity; a Con-

3 tempt of sensual Pleasures, and Resolute- S ee eney ness to undergo those Troubles and Pains Yo

we may meet with in the Performance of our Duty. Now, the naming of this may suffice to recommend it as a most noble and excellent Quality. There is no Slavery so base, as that whereby a Man becomes a Drudge to his own Lusts. Never can that Person be capable of any Thing noble and worthy, who is sunk | in the gross Pleasures of Sense, or bewitched with the airy Gratifications of Fancy. But the religious Soul is of a more sublime and divine Temper. It knows

it was made for higher Things, and scorns to step aside

one Foot out of the Ways of Holiness, for obtaining any

of these. 17. And

„ 17. And this Purity is accompanied with a great deal of Pleasure, Whatsoever defiles the Soul distarbs it too. All impure Delights have a Sting in them, ard leave Smart and

The Delight it affords, '

Trouble behind them. Excess and Intemperance, and all

inordinate Lusts, are so much Enemies to the Health of the Body, and the Interests of this present Life, that a little Confideration might oblige any rational Man to

forbear them on that very Score, And if the religious

Person go higher, and do not only abstain from noxious Pleasures, but negle& those that are innocent, this is not to be look'd upon as any violent and uneasy Restraint, but as the Effect of better Choice: His Mind is so taken up with sublime and refin'd Delights, that he cannot be concerned in these. Any Person that is engaged in a violent and pashonate Affection, will easily forget his ordinary Gratifications; will be little curious about his Diet, or his bodily Ease, or the Divertisements he was wont to delight in. No Wonder then, if Souls, overpowered with divine Love, despise inferior Pleasures, and be almost ready to grudge the Body its necessary Attendance for the common Accommodations of Life, judging all these impertinent to their main Happiness, and those higher Enjoyments they are pursuing. As for the Hardships they may meet with, they rejoice in them, as Opportunities to exercise and testify their Affection: and fince they are able to do so little for God, they are glad

of the Honour to suffer for him.

18. The last Branch of Religion is Humility; and however, to vulgar and carnal Eyes, this may appear a base and despicable Quality, yet, really, the Soul of Man is not capable of a higher and more noble Endowment. It is a filly Ignorance that begets Pride; but Humility ariscs from a nearer Acquaintance with excellent. Things, which keeps Men from doating on 'Trifles, or admiting themselves because of some petty Attainments. BY

I know not what Thoughts People may have of Humility, but I fee almost every Person pretending to it, and shunning such Expressions and Actions as may make them be accounted arrogant and presumptuous; so that those who are molt desirous of Praise, are loth to commend

The Excellency of Humility,

way why (70 5 Wer I Foe 88 r. a res og Al £27 She FFP

(25) mend themselves. What are all those Compliments and Modes of Civility so frequent in our ordinary Converse, but so many Protestations of the Esteem of others, and the low Thoughts we have of ourselves? And must not "Humility be an excellent Endowment, when the very Shadows of it are so necessary a Part of good Breeding ? | | | x Again, this Grace is accompanied with a great deal of Happiness and Tranquillity. The Th e proud and arrogant Person is a 'Trouble to 5 all that converse with him, but most of Temper, all unto hinifelf, Every thing is enough | to vex him; but scarce any thing suthcient to content and please him. But the bumble Per Aon hath the Advantage when he is despised, that none

can think more meanly of him than he doth of himself; and as he is less affected with Injuries, so he is less obnoxious unto them. GC:ntention, which cometh of Pride, betrays a Man into a thousand Inconveniencies, which those of a meek and lowly "Temper seldom meet

with, True Humility begets Veneration among wise

Men, whilst Pride defeateth its own Design, and de-

© - priveth a May of, that Honbur it makes him pretend

to. 5 5 20. And the Exercises of Humility which relate unto Almighty God, are accompanied with the greatest Satisfaction and Sweetness. It is impossible to express the Delight which religious Persons feel in the lowest Pro-

_ = dtrations of their Soul before God ; when having a deep

Bense gf the divine Majesty and Glory, they fink (if I may so speak) to the Bottom of their Beings, and vanish and disappear in the Presence of God, by a serious and affectionate Acknowledgment of their own Nothingness ;

when they understand the full Sense of the Psalmist's

Exclamation, Lord, what is Man? and can utter it with the lame Affection. Never did any haughty Person receive the Praises of Men with so much Pleasure as the humble renounce them, Not unto us, O Lord, not Y untd us, but untg thy Name give Glory. |

21, Thus I have spoken something of the Excellen-

3 cies and Advantages of Religion in its several Branches. Let us acquaint ourselves with it, and Experience will

teach

(26 | teach us more than all that ever hath been spoken or written concerning it. If we may suppose the Soul to be already awakened unto some longing Desires after so great a Blessedness, it will be.gbod to give them Vent,

and suffer them to issue forth in some such Aspirations as these. | F

"Od Ged:! what a mighty Felicity is this to which aue are called? How graciously hast thou joined our Duty

and Happiness together, and prescribed that for our Work,

#he Performance whereof is a great Reward ? And shall

such filly Worms be advanced to so great a Height? Wilt

thou allow us to raise our Eyes to thee? Wilt thou admit

and accept our Affection] Shall we receive the Impression "of thy divine Excellencies, by beholding and admiring ' them, and partake of thy infinite Blessednes5. and Glory, by loving thee, and rejoicing in them? O the Happiness of "those Souls that are disintangled from every narrow and

particular Good; whose Understandings are enlightned by

thy Haly Spirit, and their Wills enlarged to the Extent of thin; who love thee above all Things, and all Mankind

"for thy sake! I am persuaded, O God, I am persuaded that I can never be happy, till my corrupt Affe#tions be

mortified, and the Pride and Vanity of my Spirit subdued,

and till I come feriously to despise the World, and think "nothing of myself.” But O when /hall it once be? O avhen wilt thou come unto me, and satisfy my Soul avith thy Likeness, making me holy as thou art holy,” even in all Manner of Conwersation? Hust thou giwen ine a Prospett of so great a Felicity, and wilt thou not -bring me unto:t? Hast thou excited these Defires in my Soul, and wilt thou not also satisfy them? O teach me to do thy Will, for thou art my God; thy Spirit is good, lead me unto the

Land of Uprightnefs. © Duickn n O Lori. far ry;

Names sake, aud perfect that which concerneth me. Thy

| Mercy, O Lord, endureth for ever, forsale not the Work ©

F thine own Hands, © Sri T et

(22) Have hitherto considered wherein true Religion doth consist, and how desirable a Thing it is;

: but when one sees how infinitely distant The despondent _ ;

Thoughts of he is from it, he may perhaps be ready some newly. to despond: He may lit down in Sadness, awaken'dro a and bemoan himself, and say, in the Anriehr Sense of = guish and Bitterness of his Spirit,“ They

„are happy indeed whose Souls are awakened unto the divine Life, who are thus renewed in the Spirit of their Minds; but alas! J am quite of another "Constitution. If outward Observances could have done, I might have hoped to acquit myself by Diligence and Care: But since nothing but a new Nature can serve, what am I able to do? I could give all my Goods to the Poor, but cannot command that Love, without which this would profit me nothing. This Gift of God cannot be purchased with

Money *. If a Man should give all the Substance of his House for Love, it would utterly be contemned. I could pine and macerate my Body; but I cannot starve my Corruptions, nor wean my Affections from, earthly Things. I am many Times convinced of my own Vileness; but this doth rather beget Discontent in me, than true Humi ity; and tho' I should come to think meanly of myself; yet I cannot endure that others should think so too In a word, when L reflect on my molt specious Attainments, I have Reason to suipect that they are all but the Effects of Nature; and Sin is so powerful and so deeply rooted in

me, that I can never hope to be delivered from the Dominion of it I may toss and turn as a Door on. the Hinges, but can never get clear off; so that all the Advantage I can draw from the Discovery of Religion, is but to see, at a huge Distance, that Felicity which J am not able to reach; like a Man in a Shipwreck, who discerns the Land, and envies the Happiness of those there, but cannot himself get ashore.”

2. These, or such like Thoughts, may arise in the

| Minds of those who begin to con- The Unreason3ble- : = h N d E JI f ness of these Fears, ceive the Nature and Excellency ©

Religion. They have spied the I and, 5 6 and * Ads viii. 20. T Cant. viii. 7.

(28) | and seen that it is exceeding good, that it floweth with Milk and Honey; but they find they bave the Children of Anack to grapple with, many powerful Lusts

and Corruptions to overcome, and they fear they shall

never prevail against them. But why should we give way to such discouraging Suggestions? Why should we entertain such unreasonable Fears, which damp our Spi- Tits and weaken our Hands, and aupment the Difficulties of our Way? Let us encourage ourselves with those mighty Aids we are to expect in this spiritual Warfare; for greater is he that is for us, than all that can rise up against us. The eternal God is our Refuge, and underweath are the everiasling Arms. Let us be sirong in the Lord, and the Power of Bi, M;: kt; for he it 1s that shall zread down our Fremies. God hath a tender Regard unto the Souls of Men, and is infinitely willing to

romote their Welfare. He hath condescended to our Weakness, and declared with an Oath, that he hath no Pleasure in our Destruction. There is no such thing as Despite in the Bosom of that ever blessed Being, whose Name and Nature is Love. He created us at first in a happy Condition, and now when we are fallen from it, be hath laid Help upon One that is mighty to fave *, hath committed the Care of our Souls to no mearer Person than the eternal Son of his Love. It is he that is the

Captain of our Salvation, and what Enemies can be too strong for us, when we are fighting under his Banner?

Did not the Son of God come down from the Bosom of his Father, and pitch his Tabernacle amongft Men, that he might recover them to the divine Life, and restore the Image of God in their Souls? All the mighty Works de performed, all the Afflictions he sustained, had this for their Scope and Design: For this did he labour and roil; for this did he bleed and die. He was with Child, be was in Pain, and hath he brought forth nothing but

Wind +? Hath he wrought no Deliverance in the Earth?

Shall he not see of the Travail of his Soul \? Certainly

it is impossible that this great Contrivance of Heaven

should prove abortive, that such a mighty Undertaking should miscarry. It hath already been effectual for the Salvation of many Thousands, who were once as far from

the

the Kingdom of Heaven as we. And our High Prim continueth for ever, and is able to save tbento the utter most that come unto God by bim. He is tender and eom- | passionate; he knoweth our Infirmities, and had Experience of our Temptations. A bruised Reed will be nat; break, and smoaking Flax will he not quench, till he seng forth Judgment unto Victory f. He hath sent out his boly Spirit, whose sweet but powerful Breathings are flilk moving vp and down in the World, to quicken the Souls of Men, and awaken them unto the Sense and Feeling of those divine Things for which they were made. He is ready to assist such weak and languishing Creatures as ware, in our Essays towards Holiness and Felicity. And when once it hath taken hold of a Soul, and kindled in. it the smallest Spark of divine Love, will he not preserve and cherish, and bring it forth into a Flame, which many Waters shall not quench 1? Whenever this Day begins > to dawn, and the Day-/iar to arise in their Heart \, it will dispel the Powers of Darkness, and make Ignorance and Folly, and all corrupt Affections, flee away as fall before it as the Shades of Night, when the Sun cometh out of his Chambers. For the Path of the Tuff is as the shining Light, which shineth more and more unto the pe. Fed Day tt. They shall go on from Strength to Strength, till every ene of them appear before Gad in Sion. | 3. Why should we think it impossible that true Good= nels and universal Love should come to sway and prevail in our Souls? Is not this their primitive Condition, their genuine Constitution, as they came first from the Hands of their Maker? Sin and Corruption are but Usurpers; and tho' they have long kept the Possession, yet from the Beginning it was not so. That inordinate Self-love which one would think were interwoven, with the Constitution of our Nature, is nevertheless of foreign Extraction, and had no Place at all in the State of Integrity. We have ftill so much Reason left as to conemn it. Our Understandings are easily convinced that we ought to be wholly devoted to him from whom we have our Being, and to love him infinitely more than

* Heb. vil. 24, 25. TH+ Matth. xi. 29. TH Cant. viii.

*

= ourselves, who is infinitely better than we. And our = Wills would readily comply with this, if they were not = disordered and out of Tune. And is not he who made dur Souls able to mend them again? Shall we not be able, by his Asfistance, to vanquish and expel those vio- S Intruders, and turn unto Flight the Armies of the. No sooner shall we take up Arms in this holy War, Bat we shall have all the Saints on Earth, and all the Angels in Heaven engaged on our Side. The holy Church throughout the World is daily interceding with God for: the Success of all such Endeavours. And doubtless those heavenly Hosts above, are nearly concerned in the Interests of Religion, and infinitely. de- Krous to see the divine Life prevailing in this inferior World, and that the Will of God may be done by us on Earth, as it is done by them in Heaven. May we not then encourage ourselves, as the Prophet did his Servant, when he shewed him the Horses and Chariots of Fire, Fear not, for they that be with us, are more than they that be' against us F? | 5. Away then with all desponding Thoughts. To un- KAY AS! | dertake vigorously, and rely confident- _— ly - the divine 1 is more than. half the Conquest: Let us ari/e and be; Ĩ᷑. is true, Religion in the Souls of Men 3s the immediate Work of God, and all our natural Endeavours can neither produce it alone, nor merit those supernatural Aids by which it must be wrought. The Holy Ghost must come upon us, and the Power of the Highest overshadow us, before that holy Thing can be begotten, and Christ formed in us. But yet we must not expect that this Work should be done without any Endeavours of our own; we must not lie lottering in the Ditch; and wait till Omnipotence pulls us thence; no, no, we must bestir ourselves, and actuate these Powers which we have already received, We must put forth ourselves to our utmost Capacities, and then our Labour Fall not be in vain in the Lord 5. All the Art and In-

—

A

| (-31') dustry of Man cannot form the smallest Herb, or mak a Stalk of Corn to grow in the Field. It is the Energy of

Nature, and the Influences of Heaven, which produce this Effect. It is God awho carseth the Grass to gr dab, and Herb for the Service of Man“, and yet no body will say that the Labours of the Husbandman are useless or unnecessary. So likewise the human Soul is immediately created by God; it is he who both formeth and enliveneth the Child, and yet he hath appointed the Marriage-bed as the ordinary Means for the Propagation of Mankind: And so, tho' there must intervene a Stroke of Omnipotence to effect this mighty Change in our Souls; yet ought we to do w hat we can, that we may be more ready to receive the Seeds of Grace and the Dew of Heaven. It is true, God hath been found of some who sought him not; he bath cast himself in their Wa who were quite out of his; he hath laid hold upon them, and stopt their Course on a sudden; for so was St. Paul converted in his Journey to Damascus. But certainly this is not God's ordinary Method of dealing with Men: Tho' he hath not tied himself to Means, yet he hath tied us to the Use of them; and we have never more Reason to expect the divine Assistance, than when we are doing our utmost Endeavours. I: shall therefore be my next Work to shew what Course we may take for attaining that blessed Temper I have described.

6. Now if we desire to have our Souls moulded to 3 this holy Frame, to become Partakers e eee Sin” of the divine Nature, and have Christ

| formed in our Hearts, we must carefully endeavour to avoid and abandon all sinful Practices.

There can be no I reaty of Peace, till once we lay down these Weapons of Rebellion wherewith we fight again} Heaven; nor can we expect to have our Distempers cured, if we be daily feeding on Poison. Every wilful Sin gives a mortal Wound to the Soul, and puts it at a greater Distance from God. And we can never hope to have our Hearts purified from corrupt Affections, till our Hands are cleansed from vicious Actions.

Sins are from which we ought to ab-

We must know, | Line Things stain. And here we must not take our

are sinful. Measures from the Maxims of the World,

or the Practices of those whom in Charity, we account good Men: Most People have very light Apprehensions of these Things, and are not senble of any Fault, unless it be gross and flagitious; and scarce reckon any so great, as that which they call Preciseness; and those who are more serious, do many Times allow themselves too great Latitude and Freedom. Alas! how much Pride, and Vanity, and Passion, and Humour; how much Weakness, and Folly, and Sin, doth every Day show itself in their Converse and Behaviour. It may be they are humbled for it, and striving against it, and are daily gaining some Ground; but then the Progress is so small, and their Failings so many, that we had need to chuse an exacter Pattern. Every one of us must answer for himself, and the Practices of others will never warrant and secure us. It is the highest Folly to regulate our Actions by any other Standard, than that by which they must be judged. If ever therefore we would cleanse our Way, it must be by takin? heed thereto according to the Word of Gf And

that Word which is quick and powerful, and sharper than

any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marroau, and is a Disce ner of the Thoughts and Intents of the Heart, will certainly discover many Things to be finful and heinous, which pass for very innocent in the Eyes of the World. Let us therefore imitate the Psalmist, who saith, Concerning the Works of Men, by the Wards of thy Lips, I hawe kept myself from the Path of the Defira;er d. Let us acquaint ourselves well with the holy Laws of our Religion: Let us consider the Discourses of our blessed Saviour, (especially that divine Sermon on the Mount) and the Writings of his holy Apostles; where an unbiassed Mind may clearly discern those Bounds by which our Actions ought to be confined: And then let us never look upon any Sin as light

7. And First, let us inform ourselves well what those

—

e 3 WEEN FED,

We must resist

and considerable Transactions, but of every Word that

and inconsiderable, but be fully persuaded, that the

smallest is infinitely heinous in the Sight of God, and prejudicial to the Souls of Men: and that if we had the right Sense of Things, we should be as deeply affected with the least Irregularities, as now we are with the greatest Crimes. | | 8. But now amongst those Things which we discover to be sinful, there will be some unto which, thro' the Disposition of our Nature, or long Custom, we are so wedded, that it will be like cutting off the Right-hand, or pulling ont the Right-eye, to abandon them. But must we therefore fit down ard wait till all. Difficulties be over, and every Temptation be gone? This were to imitate the Fool in the Poet, who stood the whole Day at the Kiver-fide, till all the Water should run by. We must not indulge our Inclinations, as we do little Children, till they grow weary of the Thing they are unwilling to let go. We must not continue our sinful!'raQices,

Temptations.

in hopes that the divine Grace will one Day overpower

our Spirits, and make us hate them for their own De- W; | 9. If the heinous Nature of Sin Cannot affect us, at

least we may be frighted by those dreadful Consequences

that attend it: That same selfish Principle which push+ eth us forward unto the Pursuit of sinful Pleasures, may make us loath to buy them at the Rate of everlasting Misery. Let us therefore accustom ourselves to const der seriously what a fearful Thing it must be, to offend that infinite Being, on whom we hang and depend every Moment; who needs but withdraw his Mercies to make us miserable, or his Assistance to make us nothing, Let us remember the Shortness and Uncertainty of our Lives, and that after we have taken a few Turns more

in the World, and conversed a little longer amongst

en, we mult all go down to the dark and silent Grave, and carry nothing along with us but Anguish and Regret for all our sinful Enjoyments. What Horror must then seize the guilty Soul, to find itself naked and all

I alone before the impartial Judge of the World, to render an exact Account, not only of its more important

the

( 34 ) the Tongue hath uttered, and the swiftest and most secret Thought that ever passed through the Mind. Let us represent unto ourselves the 'Terrors of that dreadful Day, when the Foundations of the Earth shall be shaken, the Heavens shall pass away with a great Noise, and the Elements shall melt with fervent Heat“. The present Frame of Nature shall be dissolved, and our Eyes shall behold the blessed Jesus, (who came once into the World in all Humility to visit us, to purchase Pardon for us, and beseech us to accept of it) now appearing in the Majesty of his Glory, and i an het

from Heaven in flaming Fire, to take Vergearice on tho that have despised his Mercy, and perished in Rebellion against him. Then all the hidden Things of Darkneis shall be brought to Light, and the Countcl: of the Heart shall be made manifest F. Then those secret Impurities F and subtle Frauds whereof the World did never suspect is us, shall be exposed and laid open to publick View; and many thousand Actions which we never dreamed to be sinful, or else had altogether forgotten, shall be charged home upon our Consciences, with such evident Convictions of Guilt, that we fhall neither be able to deny or | excuse them, Then shall all the Angels in Heaven, and

all the Saints that ever lived on the Earth, approve that dreadful Sentence which shall be passed on wicked Men; # and those who perhaps did love and esteem them when = -

they lived in the World, shail look upon them with Indignation and Abhorrence, and never make one Request | for their Deliverance. Let us consider the eternal Punishments of damned Souls, which are shadowed forth _ in Scripture by Metaphors taken from those Things that are molt terrib.e and grievous in the World; and yet all doth not suitice to convey unto our Minds any full Ap- 4 prehension of them. When we have jomed together

the Importance of all these Expressions, and added unto > them whatever our Fancy can conceive of Misery and Torment, we must {till remember that all this comes in- 5 finitely short of the Truth and Reality of the Thing.

10. *T1s true, this is a sad and melancholy Subject; there is Anguish and Horror in the Consideration of it: But sure it must be infinitely more dreadful to endure It;

We must keep a

oo (35 ) : it; and such Thoughts as these may be very useful to fright us from the Courses that would lead us thither, How fond soever we may be of sinful Pleasures, the Fear of Hell may make us abitain; our most forward Inclinations will startle when pressed with that Question, ho

can dawell with everlasting Burnings * ?

To this very Purpose it is that the Terrors of another World are so frequently represented in holy Writ, Indeed these Fears can never suffice to make any Person truly good; yet they may restrain us from much Evil, and have often made way for more ingenious and kindly Impressions. | | 85

11. But it will not suffice to consider those Things

once and again, nor to form some Reso- Wan- ee, nee lutions of abandoning our Sins, unless over ourselves, We Maintain a constant Guard, and be | continually watching against them. Sometimes the Mind is 2 to see the Consequences

of ea vicious Life, and straight we are resolved to reform: But alas! it presently falleth asleep, and we lose that Prospect which we had, and then Temptations take the Advantage; they solicit and importune us continually, and so frequently engage our Consent before we are aware. It is the Folly and Ruin of most People to live at Adventure, and take part in every thing that comes in their Way, seldom considering” what they are about to say or do. If we would have our Resolutions take Effect, we must take heed unto our Ways, and set a' Watch before the oor of our Lips, and examine the Motions that arise in our Heart, and cause them to

tell us whence they come, and whither they go; whether it be Pride or Passion, or any corrupt Humour, that prompteth*us' to any Design, and whether God will be Pleased With it. And if we have no Time for long Reasonings, Tet us at least turn our Eyes towards God, and place ontselves in his Presence, to ask his Leave and Apprc bation for what we do. Let us consider ourselves under the All seeing Eye of that divine Majesty, as in the Midst of an infini:e Globe of Light; which 'compafseth us about both behind and before, and Pierceth to the innermost Corners of our Soul. The nn E Sense

*

Aa. xxxiii, 14.

%

Sense of the divine Presence is a ready Means, both to

discover what is unlawful, and to restrain us from it.

There are some Things a Person could make a Shift to

= palliate or defend, and yet he dares not look Almighty

= God in the Face, and adventure upon them. If we look

= unto him we shall be lightned ; if we /e+ him alway: before us, he will guide us by his Eye, and instrud us in the

May wherein we ought to walk, _ Ts,

12. This Care and Watchfulness over our Actions,

must be seconded by frequent and serious

We must often Reflections upon them; not only that we

„ 85 may obtain d divine Mercy and Pardon

. of our Sins; but also that we may reinforce and strengthen our Resolutions, and learn to decline or resist Temptations. It is an Advice worthy of

a Christian, though it first drop'd from a Heathen Pen,

That before we betake ourselves to Rest, we renew and

| examine all the Passages of the Day, that we may re-

=_— dress what we find to have been amiss, and make the

Shipwrecks of one Day be as Marks to dire& our Course

in another, But, withal, we must not forget to implore

the divine Assistance, especially against those Sins that

do most eafily beset us: And though it be {supposed that

our Hearts are not yet moulded into that spiritual Frame, 1

yet methinks such Considerations as have been proposed

to deter us from Sin, may stir us up to some Seriousness,

and make our Prayers against it as earnest, at least, as

they are wont to be against other Calamities; and I

doubt not but God, who, heareth the Cry of the Ravens,

will have some Regard even to such Pagan as proceed from those natural Passions which himfelf hath implanted in us. f e 1

13. Thus we are to make the 1 ay for recover -

= F DOR ing the divine Life, by restraining. th,

lawful Thing. not out into sinful Practices. But now

6-4 Ay 1 ͤmust add, that Christian. Prudence

will teach us to abstain from Gratifications that are not

imply unlawful ; and that not only that we may secure

our Innocence, which would be in continual Hazard,

_ if we should strain our Liberty to the utmost, Point; h allo that hereby we may teach our Appetites to obe, | V 2

10 (37 ) "3 as prudent Parents deal with their Children, who cross their Wills in many little indifferent Things, to make them manageable and submissive in more considerable * Instances. He who would mortify the Pride and Vanity of his Spirit, should stop his Ears to the most de- Gs Praises, and sometimes forbear his just Vindication, from the Censures and Aspersions of others. He who would check a revengeful Humour, would do well to deny himself the Satisfaction of representing unto others the Injuries which he hath sustained ; _ if we would so take heed to our Ways, that we fin not with our Tongue, we must accustom ourselves to Solitude and Silence. Thus we may make our Appetites more moderate in their Cravings, by accustoming them to fre- = quent Refusals ; but it ie not enough to have them under Violence and Reftraint. ; = 14. Our next Essay must be to possess our Minds with Wo must stiive to © deep Persuasion of the Vanity and put ourselves out Emptiness of worldly Enjoy ments. of Love with the I his is an ordinary Theme, but alas ! World. how few understand and believe what they say ? These Notions float in our Brains, and come sliding off our Tongues, but we have no deep Impression of them on our Spirits. We feel not the Truth which we pretend to believe. We can tell that all the Glory and Splendour, all the Pleasures and Enjoyments of the

World, are Vanity and nothing; and yet these Nothings

cake up all our Thoughts, and engross all our Affections.

; Perhaps sometimes we resolve to be no longer deluded

- 2X with them; but these Thoughts seldom outlive the next

- = Temptation. And aster we have been frustrated a thouland Times, we must continually be repeating the Exr- periment. The least Difference of Circumstances is

5 AJ enough to make us expect that Satisfaction in one Thing,

which we missed in another. But had we once a real

Contempt of worldly Things, this were a considerable

> Advancement in our Way. The Soul of Man is of a

ot Pigorous and active Nature, and hath in it a raging and

unextinguishable Thirst, an immaterial kind of Fire, al- Pays catching at some Object or other, in Conjuncion "WF herewith it thinks to e happy: And were it once ent from the World, it would search after some higher |

*

638) Object, to satisfy its ardent and importunate Cravings. The Love of the World and the Love of God, are le the Scales of a Ballance, as the one falleth the other doth rise. It doth therefore nearly concern us to be convinced of the Emptiness and Vanity of Creature Enjoyments. Let us seriously consider what our Reason and Faith, our own Experience, and the Observation of others suggest. Amidst all our Pursuits and Designs, let us stop and ask ourselves, For what End is this? At What do I aim? Can the gross and muddy Fleasures of Sense, or a Heap of white or yellow Earth, or the Esteem and Affection of filly Creatures like myself, satisfy a rational and immortal Soul? Have I not tried these 'Things already ? Will they have a higher Relish, and yield me more Contentment To-morrow than Yesterday, or the next Year than they did the last? There may be some little Difference between that which I am now pursuing, and that which I enjoyed before : But sure my former Enjoyments did shew as pleasant, and promile as fair before I attained them, Like the Rainbow, they looked very glorious at a Distance, but when I approached, I found nothing but Emptiness and Vapour, O what a poor Thing would the Life of Man be, if it were capable of no higher Enjoyments ! et:

"15. When our Appetites and Inclinations towards We must do Worldly Things are in some measure subthose outwards dued, we mult proceed conscientiously to Actions that are persorm those Duties which Religion doth commanded. TH require, and whereunto it would incline us if it did prevail in our Souls. If we cannot get our inward Disposition presently changed, let us study at least to regulate our outward Deportment: If our Hearts be not yet inflam'd with divine Love, let us however own our Allegiance to that infinite Majesty, by attending his Service, and listening to his Word; by speaking reyerently of his Name, and praising his Goodness, and exhorting others to serve and obey him. If we want that Charity, and those Bowels of Compassion which we ought to have towards our Neighbours, yet must we not omit any Occasion of doing them Good. If our Hearts be haughty and proud, we must nevertheless study a modest and humble Deportment. These external

(39) Performances are of little Value in themselves, yet maj they help us forward to better Things. The Apostle indeed telleth us, that bodiiy Exercise profiteth little; but he seems not to affirm, that it is altogether useless. It is always good to be doing what we can, for then God is wont to pity our Weakness, and'afsist our feeble

1 Endeavours. Nor need we fear the Imputation of Hypocrisy, tho' our Actions do thus somewhat out. run our Affections, seeing they do still proceed from a Sense of our Duty, and our Design is not to appear better than we are, but that we may really become so. _

16. Moreover, let us be often lifting up our Hearts to God ; and if we do not say that we love him above all Things, let us at least tent Ads of acknowledge that it is our Duty, and D-yoricn, Cha- Would be our Happiness so to do. Let rity, &c. us lament the Dishonour done unto him

by fool sh and finful Men, and applaud the Praises and Adorations that are given him by that

We must endea-

* blessed and glorious Company above. Let us resign and

yield ourselves up unto him a thousand Times, to be governed by his Laws, and disposed of at his Pleasure : And tho' our stubborn Heart should start back, yet let us tell him we are convinced that his Will is always juit and good; and therefore desire him to do with us what-

3 soever he pleaseth, whether we will or not.

Thus should we exercise ourselves unto Godliness: and when we are employing the Powers that we have, the Spirit of God is wont to strike in, and elevate these AQts of our Soul beyond the Pitch of Nature, and give them a divine Impreflion. 5

17. I shall mention but two others Helps; and the 36 firft is, deep and serious Consideration. gtert Instrument The Assent which is ordinarily given of Religion. do divine Truths, is very faint and lanaud, flowing from a blind Inclination to follow that Religion which is in Fashion, or a lazy Unconcern whether Things be so or not. Men are unwilling to quarrel with the Religion of their Country ; but are seldom at the Pains to consider what they profess to believe ; and thence it is, that they have so little Influence on their Practice Those spiritlisi and paralytick

„„ Thoughts

Thoughts (as one doth rightly term them) are not able to move the Will, and diret the Hand. We must therefore labour for a full Persuasion of divine Truths, a Sense and Feeling of spiritual Things. Let us urge forward our Spiri:s, and make them approach the invi- Able World, and fix our Mind upon immaterial Things, till we clearly perceive that these are no Dreams; nay, that all Things are Dreams and Shadows besides them. When we look about us, and behold the Beauty and Magnificence of this goodly Frame, the Order and Harmony of the whole Creation, Jet our Thoughts from thence take their Flight toward that omnipotent Wisdom and Goodness which did at first produce, and doth Tull establish and uphold the same. When we reflect upon ourselves, let us consider that we are not a meer Piece of organiz'd Matter, a curious and well contrived Engine; that there is more in us than Flesh, and Blood, and Bones, even a divine Spark, capable to know, and love, and enjoy our Maker; and though it be now exceedingly clogged with its dull and lampish Compa- Ton; yet ere long it shall be delivered, and can subsist without the Body, as well as that can do without the Cloaths, which we throw off at our Pleasure. Let us often withdraw our Thoughts from this Earth, this Scene of Misery, and Folly, and Sin, and raise them towards that more vast and glorious World; whose innocent and blessed Inhabitants solace themselves eternally in the divine Presence, and know no other Passion, but an unmixed Joy, and an unbounded Love: And then consider how the blessed Son of God came down to this lower World to live among us, and die for us, that he might bring us to a Portion of the same Felicity; and

think how he hath overcome the Sharpness of Death,

and opened the Kingdom of Heaven to all Believers, and is now set down on the Right. hand of the Majesty on high * ; and yet is not the less mindful of us, but re. ceiveth our Prayers, and presenteth them unto his Father, and is daily visiting his Church with the Influences of his Spirit, as the Sun reacheth us with his Beams. | |

18. Let

2 5 „ | 18. Let me further suggest some particular Subjects of

Meditation. And first, if we would We should consider

the Excellency of 1 l the divine Nature, lency of his Nature, and his Love and

| Kindness towards us. It is little we know of the divine Perfections; and yet that little may suffice to fill our Souls with Admiration and Love. If it be the Understanding that directs the Affections, certainly the Excellencies of the divine Nature (the Traces whereof we cannot but discover in every thing we behold) should not fail to engage our Hearts. Shall we not be infinitely more transported with that Almighty Wisdom and Goodness, which fills the Universe, and displays itself in all the Parts of the Creation, which establisheth the Frame of Nature, and turneth the mighty Wheels of Providence, and keepeth the World from Disorder and Ruin, than with the faint Rays of the same Perfections which we meet with in our Fellow Creatures?

Shall we doat on the scattered Pieces of a rude and imperfect Picture, and never be affected with the original Beauty? This were an unaccountable Stupidity and Blindness, Whatever we find lovely in a Friend, orin a Saint, ought not to engross, but to elevate our Affection: We should conclude with ourselves, that if there be so much Sweetness in a Drop, there must be infinitely more in the Fountain. If there be so much Splendour in a Ray, what must the Sun be in its Glory?

19. Nor can we pretend the Remoteness of the Obje, as if God were at too great a Distance for our Converse or Love: He is not far from every one of us ; for in him wwe live, and move, and have our Being *, We cannot open our Eyes, but we must behold some Footsteps of his Glory; and we cannot turn them toward him, but we shall be sure to find his Intent upon us, waiting as it were to catch a Look, ready to entertain the most intimate Fellowship and Communion with us, Let

therefore endeavour to raise our Minds to the clearest _

onceptions of the divine Nature. Let us consider all that his Works declare, or his Word discovers of him

unto us; and let us especially contemplate that visible

Representation of him which was made in our own Na | "Ig. ture

Acts xvii. 27.

love God, let us consider the Excelvo

(42) ture by his Son, who was the Brightness of his Glory, and the express Image of his Person *, and who appeared in

the World to discover at once what God is, and what we

ought to be. Let us represent him unto our Minds as we find him described in the Gospel, and there we shall behold the Perfections of the divine Nature, tho' covered with the Vail of human Infirmities; and while we contemplate a Being, infinite in Power, in Wisdom, and Goodness, the Author and Fountain of all Perfections, let us pray that our Eyes may affect our Heart, and While we are musing the Fire may burn F. 5 20. Hereunto add the Consideration of God's Favour and Goodwill towards us. Now as. the Word of God is full of the Expresness and Love. sions of his Love towards Man, fo all N his Works do loudly proclaim it He

gave us our Being, and by preserving us in it, doth renew the Donation every Moment. He hath placed us in a rich and well-furnished World, and liberally provided for all our Necessities. He raineth down Blesfings from Heaven upon us, and causeth the Earth to bring forth our Provision. He giveth us our Food and KRaiment; and while we are spending the Productions of one Year, he is preparing for us against another. He fweetneth our Lives with innumerable Comforts, and gratifieth every Faculty with suitable Objects. The Eye of his Providence is always upon us, and he watcheth for our Safety when we are fast asleep, neither minding

Him nor ourselves. But lest we should think these Testimonies of his Kindness less confiderable, because they

are the easy Issues of his omnipotent Power, and do not

put him to any Trouble or Pain, he hath taken a more wonderful Method to endear himself to us. He hath testified his Affection to us, by suffering as well as by doing; and because he could not suffer in his own Nature,

he assumed ours. The eternal Son of God cloathed him -

self with the Infirmities of our Flesh, and left the Company of those innocent and blessed Spirits, who knew well how to love and adore him, that he might dwell among Men, and wrestle with the Obstinacy of that rebellious

Race to.reduce them to their Allegiance and Fidelity, and | to 2 Heb. i. 3. + Lam, iii. 51. 9 Psal, xxxix. 3+

©

to offer himself up. as a Sacrifice and Propitiation for them. I remember one of the Poets hath an ingenious Fancy to express the Passion wherewith he found himself overcome after a long Resistance, That the God of Lowe had shot all his Golden Arrows at him, but could never pierce his Heart, till at length he put himself into the* Bow, and darted himself flraight into his Breast. Methinks this doth someway adumbrate God's Method of dealing with Men: He had long contended with a stubborn World, and thrown down many a Blessing upon them; and when all his other Gifts could not prevail, he at last made a Gift of himself. The Account which we have of our Saviour's Life in the Gospel doth all along present us with the Story of his Love. All the Pains that he took, and the Troubles that he endured, were the wonderful Effects, and uncontroulable Evidences of it. But, O that lastj that dismal Scene! Is it possible to remember it, and question his Kindness, or deny him ours? Here, here it is we should fix our most serious and solemn Thoughts, hat Chrift may dwell in our Hearts b Faith; that we being rooted and grounded in Lowe, may be able to comprehend with all Saints, what is the Breadth and Length, and Depth and Heighth; and to know the Love of Christ, which passeth Knowledge, that awe may be filled with all the Fulness of God! * : | 221. We ought also frequently to reflect on those par- _ ticular Tokens of Favour and Love, which God hath bestowed on ourselves; how long he hath born with our Follies and Sins, and waited to be gracious unto us; wrestling, as it were, with the Stubborness of our Hearts, and essay ing every Method to reclaim us. We should keep a Register in our Minds of all the eminent Blessings and Deliverances we have met with; some whereof have been so conveyed, that we might clearly perceive they were not the Issues of Chance, but the gracious Effects -of the divine Favour, and the fignal Returns of our Prayers. Nor ought we to imbitter the Thoughts of these Things with any harsh or unworthy Suspicion, as if they were designed on Purpose to enhance our Guilt, and heighten our eternal Damnation. No, no; God is Love, and he hath no Pleasure in the Ruin of his „ Creatures.

ry his Image

DE 1 Creatures. If they abuse his Goodness, and turn his Grace into Wantonness, and thereby plunge themselves into the greater Depth of Guilt and Misery, this is the Effect of their obstinate Wickedness, and not the Design of those Benefits which he bestows. | an

22. If we would love all Men, let us consider the An a Help to Relation wherein they stand unto God,

Charity, we and the Impresses of his Image, Which

must remember are stamped upon them. They are not

that all Men are only his Creatures, the Workmanship of

8 related to his Hands, but such of whom he taketh PEE _ special Care, and for whom he hath a very dear and tender Regard ; having laid the Designs of their Happiness before the Foundations of the World ; and being willing to live and converse with them to all the Ages of Eternity. The meanest and most contemptible Person whom we behold, is the Off spring of Heaven, one of the Children of the Most High ; and, however unworthy he may behave himself of that Relation to God, so long as God hath not abdicated and disowned him by a final Sentence, he will have us to acknowledge him as one of his; and, as such, to embrace him

With a sincere and cordial Affection. What a Concern

are we wont to have for those that do any ways belong

to the Person whom we love? How gladly do we lay hold

on every Opportunity to gratify the Child or Servant of a Friend? And sure our Love towards God would as

naturally spring forth in Charity towards Men, did we mind the Interest that he is pleased to take in them; and consider that every Soul is dearer to him than the material World; and that he did not account the Blood of

his Son too great a Price for their Redemption.

23. Again, as all Men stand in a near Relation to | God, so they have still so much of his Image stamped on them, as may oblige and excite us to love them. In some this Image is more conspicuous, and we can discern the lovely Trats of Wisdom and Goodness. And tho', in others, it be miserably sullied and defaced, yet it is not altogether erased. Some Lineaments at least do still remain : all Men are endowed with rational and immortal Souls, with Understandings and Wills TR OT 7. DOE

That they carupon them.

645 capable of the highest and most excellent Things. And if they be at present disordered and put out of Tune by Wickedness and Folly, this may indeed move our Compassion, but ought not to extinguish our Love. When we see a Person of a rugged Humour and perverse Disposition, full of Malice and Dissimulation, very foolifh and very proud ; it is hard to fall in Love with an Object that presents itself unto us, under an Idea so little grateful and lovely. But when we consider these evil Qualities as the Diseases and Distempers of a Soul, which in itself is capable of all tha: Wisdom and Goodness, wherewith the best of Saints have ever been adorned, and which may one Day come to be raised unto such Heights of Perfection as shall render it a fit Companion for the holy Angels, this will turn our Aversion into Pity, and make us behold him with such Resentments, as we have when we look on a beautiful Body that is mangled with Wounds, or disfigured by some loathsome Disease. And however we hate the Vices we shall not cease to love the Man. |

'24. There remains yet another Help; and that is,

' fervent Prayer. Holiness is the Gift of

| 2 another God; indeed the greatest Gift he doth nstiument of best | pl 1

. estow, or we are capable to receive,

- and he hath promised his holy Spirit to those that ask it him. In Prayer we make the nearest Approaches unto God, and lie open to the Influences of Heaven: Then it is that the Sun of Righteousness doth visit us with his directest Rays, and dissipateth our Darkness, and imprinteth his Image on our Souls, I cannot now infist on the Advantages of this Exercise, or the Dispositions wherewith it ought to be performed; and there is no need I fhould, there being so many Books that treat on this Subject : I shall only tel] you, that as there is one sort of Prayer, wherein we make Use of the Voice, which is necessary in publick, and may sometimes have its own Advantages in private; ald another wherein, though we utter no Sound, yet we conceive the Expressions, and form the Words, as it were, in our Mind; so there | is a third and more sublime kind of Prayer, wherein the Soul takes a higher Flight, and having col-

The Advantages of mental Prayer. | |

The Use of the

646) lected all its Forces, by long and serious Meditation, it darteth itself (if I may so speak) towards God, in Sighs and Groans, and Thoughts too big for Expression. As when, after a deep Contemplation of the divine Perfections, appearing in all his Works of Wonder, it addresses itself unto him in the profoundest Adoration of his Majesty and Glory; or when, after sad Reflections on its Vileness and Miscarriages, it prostrates itself before him with the greatest Confusion and Sorrow, not daring to lift up its Eyes, or utter cne Word in his Presence: Or, when having well considered the Beauty of Holiness, and the unspeakable Felicity of those that are truly good, it panteth after God, and sendeth up such vigorous and ardent Desires, as no Words can sufficiently express. This mental Prayer is one of the molt powerful Instruments of the divine Life ; and it may be the Apostle hath 'a peculiar Respe& unto it, when he saith, that /e Spirit helpeth our I firmities, making Intercession for us with Groanings that cannot be uttered. Yet | do not so recommend this sort of Prayer, as to supersede the Use of the other; for we have so many several Things to pray for, and every Petition of this Nature requireth so much Time, and fo great an Intention of Spirit, that it were not easy therein to overtake them all: To say nothing, that the deep Sighs and Heavings of the Heart, which are wont to accompany it, are something oppressive to Nature, and make it hard to continue long in them. 25. I shall recommend but one more Help; and that | is, the conscientious Use of that holy Sacrament, which is peculiarly appointed to nourish and increase the spiritual Life, when once it is begotten in the Soul. All the Instruments of Religion do meet together in this Ordinance ; and while we address ourselves unto it, we are put to practise all the Rules which were mentioned Re, 'Then it is that we make the severest Survey of our Actions, and lay the strictest Obligations on ourselves; Then are our Minds rai:ed to the highest Contempt of the World, and every Grace doth exercise itself with the greatett Activity and Vigour. All the Subjects of Contemplation there present themselves unto us with the greatest Advantage ; and then, if ever, doth the Soul make its. most

holy Sacrament,

„„ most powerful Sallies towards Heaven, and assault it with a holy and acceptable Force. And certainly the Neglect, or careless Performance of this Duty, is one of the chief Causes that be-dwarfs our Religion, and makes us continue of so low a Size. |

A PRAYER.

ND now, O most gracious God, Father and Fountain of Mercy, who hast blessed us with the Kneawledge of our Happiness, and the Way that leadeth unto it, excite in our Souls such ardent Desires after the one as may put us forth ta the diligent Prosecution of the other. Let xs neither * on our own Strength, nor distrust thy Aistance; but while we are doing our utmost Endeaours, teach us flill to depend on thee fer Success, Open our Hyes, O God, and teach us out of thy Law. Bless us with an exact and tender Sense of our Duty, and a Knowledge to discern perverse Things O that our Way: were directed to keep thy Statutes, then shall we not be ashamed when we have Respect unto all thy Commandments. Possess our Hearts with a generous and holy Disdain of al: those poor Enjoyments which this World holdeth out to allure us, that they may never be able to inveigle our Affettions, or betray us ta any Sin. Turn away our Eyes from beholding Vanity, and quicken thou us in thy Law. Fill our Souls with such a deep Sense of those great Truths which thou hast revealed in the Gospel, as may influence and regulate our whole Conversation; so that the Life which wve henceforth live in the Flesh, wwe may live through Faith in the Son of God. O that the infinite Perfettions of thy blefsed Nature, and the aflonisking Exprei/- fions of thy Goodness and Love, may conquer and overpower our Hearts; that they may be constantly rising towards thee in Flames of devout Affection, and enlargin themselves in sincere and cordial Lowe towards all ff World for thy Sate; and that we may cleanse ourselves From all Filthiness of Flih and Spirit, perfe&ting Holiness in thy Fear, without which we can never hope to behold and enjoy thec. Finally, O God, grant, that tha | | Considera-

| Confederation of what thou art, and what wwe ourselves

are, may both humble and lay us low before thee, and also flir up in us the strongest and most ardent Aspirations toawards thee. We defire to give up ourselves to the Conduct of thy holy Spirit: Lead us in thy Truth, and teach us, for thou art the God of our Salvation. Guide us with thy Counsel, and afterwards receive us unto Glory; for the Merits and Intercession of thy blessed Son, our Saviour. Amen. |

EN TIS