Spiritual perfection, unfolded and enforced from 2 Cor. VII, 1 having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God / by William Bates ...

CHAP. X. (Book 10)

The Promise, that God will be our Father, a powerful inducement to strive after the Perfection of Holiness. The dignity and happiness of the Relation. The Pardon of Sin, an adoptive freedom in Prayer, an interest in the Eternal Inheritance, are the Priviledges of God's Children. The influence of this Relation to make us entirely holy considered. An Inquiry whether we are proceeding to Perfection. The vanquishing Sin, an indication of the Power of Grace. The habitual frame of the Heart, and fixed regularity of the Life, discovers our progress in Holi∣ness. According to our Love to God, and things that have the nearest resem∣blance to him, we may judge of our Spi∣rituality. The Spiritual Law of God, the Spiritual Worship of God, the Spi∣ritual Image of God in the Saints, are the principal Objects of the Love of the Spiritually-minded. To preserve an equal temper of Mind in the changes of the present state, discover excellent degrees of Holiness.

I Am now come to the Third General Head, the Motives to inforce the Duty of striving after pure and perfect

Holiness; the Promises specified in the antecedent Chapter, That the Lord Al∣mighty will receive us, and we shall be his Sons and Daughters; that he will dwell in us, his living Temples, and walk in us. This divine Relation and Communion the consequent of it, should keep the state of Perfection always in our design and view, and inspire us with unchang∣able resolutions to endeavour the obtain∣ing it. I will consider the Dignity and Happiness of this Relation.

1. The Dignity. Secular Nobility that is transfused from the Veins of Progeni∣tors into the Veins of their Progeny, de∣rives its lustre from Flesh and Blood; and the glory of the Flesh is like the flower of the Grass, so despicably mean and fa∣ding. A Family that is distinguish'd by an illustrious Lineage, if not qualified with internal vertuous Dispositions be∣coming their Extraction, is of no value, but in the vain fancies of Men: But the Relation to God as our Father, confers an Honour substantial and durable, in comparison whereof all the magnificent Titles in this World are but Shadows, and Smoak, and Dreams. We are in a state of Union with the incarnate Son of God, and in that respect dignified above the Angles; for their Lord is our Bro∣ther. We are made partakers of the

Life and Likeness of God, and Heirs of his Kingdom. This Dignity is truly di∣vine, and of more value than Soveraign∣ty over the Principalities and Powers of Darkness. Our Saviour speaks to his Dis∣ciples, In this rejoice not, that Spirits are subject to you, but rather rejoice that your names are written in Heaven.

2. The Happiness of this Relation will appear in the Priviledges that are con∣sequent, and comprehensive of all Bles∣sings.

(1.) The title of a Son has annex'd to it the promise of the Pardon of Sin. This is declar'd by God himself, I will* 1.1 spare them as a Father spares his Son that serves him. There are spots in the best of God's Children. 'Tis equally impos∣sible, there should be absolutely pure Ver∣tues in the state of Grace, as unmixed Elements in the state of Nature: But our Frailties lamented and striven against, rather move his Compassion, than se∣vere Displeasure. Sins of a heinous Na∣ture presumptuously committed, retract∣ed by Repentance, are not excepted from his pardoning Mercy. Of this there is the most comfortable assurance in David's case: For after his complicated Sin, when he was melted in Tears of Con∣trition, God sealed his Pardon, and sent the notice of it by Nathan the Prophet.

God was so entirely reconcil'd to him, that after his Death he gave this Testi∣mony of him, That David did that which was right in the sight of the Lord, and turned not from any thing, that he com∣manded him, all the days of his Life, ex∣cept in the matter of Uriah: He would not name that Sin of so high a Provo∣cation.

The Pardon of Sin is attended with all the most excellent Blessings, the testi∣monies of his Favour. Guilt seals the fountain, and stops the current of Mer∣cies; it exposes us to the Terrors of the Lord. If Sin be pardon'd, Peace of Conscience is a Rain-bow of Tranqui∣lity in the storms of outward Evils. If Guilt be not abolish'd, a Sinner in the most shining Prosperity, has fearful dark∣ness within.

(2.) This Relation gives us an adop∣tive freedom, and joyful access to God in Prayer. God, upon his Throne of Glory, or his Throne of Judgment, strikes us with Terror; but upon the Throne of Grace, as our Father, invites our Addresses. The Apostle incourages us to come with boldness to the Throne of Grace, or Grace upon the Throne, dispen∣sing Grace and Mercy in time of need. We stand in need of Mercy to pardon, and Grace to preserve us from Sin, of

Counsel and Comfort in our various Exi∣gencies, and our Heavenly Father is able and ready to grant our Requests.

'Tis the Law of Heaven, that Bles∣sings are to be obtained by Prayer; for that is the homage due to God's eternal Greatness; 'tis the acknowledgment of his All-sufficiency, that he can supply all our Wants, satisfie our Desires, allay our Sorrows, subdue our Fears; 'tis the glorifying his Mercy that inclines him to relieve the miserable, and unworthy of his Benefits. The whole Trinity af∣fords incouragement to our Faith in humble Prayer. The Mercy of the Fa∣ther who receives them, the Merits of the Son who presents them, and the assistance of the Holy Spirit who indites them. If we come jealous as Strangers, or fearful as Slaves, and not with a Fi∣lial freedom and relyance, we disparage his Love and Power. A regular trust, of Benignity in the giver, and distant from all presumption of Merits in the receiver, is very honourable to God, and beneficial to us. Our Saviour confirms our Hope by a powerful Argument; If you that are evil know how to give good gifts to your Children, how much more shall your heavenly Father give good things to them that ask him? The deduction is with convincing force and evidence: If

the Natural Love of a Father be so deep∣ly planted in his Heart, that 'tis prodi∣gious if any deny necessary support to their Children; can you suspect that God will not supply the wants of his Chil∣dren? An Earthly Parent may be unna∣tural, or unable to relieve a Child; but in our Heavenly Father, Love and Power are truly infinite. The stedfast belief of this, is the soveraign Cure of piercing Cares, the great Composer of our di∣stracted Passions. 'Tis the Apostle's Counsel, Be in nothing careful, but let your requests be made known with thanks∣giving, and the Peace of God that passes un∣derstanding, shall keep your hearts. There is no Blessing so great, no Evil so small, but we may pray in Faith to God, to bestow the one, and remove the other. Unvaluable Priviledge! He protects them from Dangers, relieves them in their Troubles, and releases them out of Trou∣bles. His Eye is intent upon the Righ∣teous; his Ear is open, and inclined to hear their cry; his Hand is as ready as powerful to deliver them from Death: David saith, I have set the Lord always before me: He is at my right-hand, I shall not be moved. In all his Combats, God* 1.2 appear'd as his second: When his Dan∣gers were extream, the sorrows of Death incompassed him, he dispatches a Prayer

to Heaven for speedy relief; and God ap∣pear'd in Arms for his defence.

I shall add for our Direction and Com∣fort, that the Love and Providence of God is often as visible to the inlightned Mind, in denying some Petitions of his Children, as in granting others. Some∣times* 1.3 they play for temporal things, un∣becoming their alliance with God, and their interest in his special Favour. 'Tis recorded of that Wise Theban, Epami∣nondas, that when a Friend, greatly in his Esteem, requested his Favour to re∣lease a mean Fellow, imprisoned for a Crime, he denyed him; and afterward released him at the desire of a despicable Person; and gave this Reason, That was not a Favour in proportion to the Dignity of Pelopidas, but suitable to the Quality of the other Petitioner. Thus the Children of this World, who believe no other Happiness, but the enjoyment of tem∣poral things, sometimes obtain their De∣sires▪ but the Children of Light are not heard in their Prayers for them; they being unsuitable to their Heavenly Dig∣nity, and not the sure signs of God's Favour.

Sometimes, by mistakes, they pray for things prejudicial to their Salvation▪ and it would be a severe Judgment, if God should bestow them. We read of

the possess'd Person in the Gospel, that the evil Spirit made use of his Tongue to request our Saviour, that he would not tor∣ment him; that is, not expel him from his habitation. Thus the Carnal part, incens'd by the Tempter, is often clamo∣rous to obtain as a Benefit, that which would be hurtful to the Soul, and God is merciful in the denyal. We know not what to ask, but our Heavenly Father knows what to give.

Sometimes God bestows equivalent or better Blessings than what his Children pray for. If God gives Contentment with Poverty, 'tis equivalent to Riches; if Patience with Sickness, 'tis better than Health; if eternal Life in Heaven, 'tis infinitely better than a long Life on Earth. He did not preserve the Martyrs from* 1.4 the Flames, nor forsake them in the Flames, but in those fiery Chariots con∣vey'd them to Heaven.

Briefly, God never denies or delays to grant the Petitions of his Children, but for a greater Good to them: He always hears their main Desires; that is, be∣stows such Blessings as are most condu∣cive for his Glory, and their Good. This is the principal Petition of the Saints, in conformity to Christ in his exigency; he prayed to be saved from the approaching hour of his terrible sufferings; but subor∣dinately

to a higher request, Father glo∣rify thy name.

Lastly, The Relation of Children to God, is not an Empty Title, but in∣cludes an Interest in the Eternal Inhe∣ritance. The Apostle infers, If sons, then heirs, heirs of God, co-heirs with Christ. The Sons of Earthly Parents cannot all inherit: the Eldest is the Heir, to maintain the Splendour and State of the Family; and the Younger have often but thin Provision. If a Kingdom be the Inheritance, 'tis appro∣priated to one: the Throne is incommu∣nicable. When Pharaoh made Joseph Viceroy of Egypt, he reserv'd the Throne to himself: In the throne I will be greater than thou. But all the Saints are Kings. Our Saviour comforts his Disciples, fear not little flock, 'tis your Fathers good plea∣sure to give you the Kingdom: and his Power is equal to his Pleasure. They are the Children of the King and King∣dom of Heaven. The Kingdom, with a Note of Excellency, in Comparison of it, all the Kingdoms of this World, in their blazing Glory are but a faint Figure and a Foil. Transcendent Privi∣ledge▪ Infinite Bounty! All the Con∣ceptions we can form of Happiness are eminently in God. He is the Glory, the Joy, the Perfection, the Satisfaction of

Intelligent Creatures. He alone can fill the Capacity of Comprehensive Im∣mortal Spirits. He is their Eternal and Entire Inheritance, possess'd equally by all, without diminution to any. As the Light of the World is enjoyed by all without prejudice to any: according to the Apostles Expression, The Inheritance of the Saints in Light. The Eternal Enjoyment of God, excludes all Fears of losing it: there is a perpetual security from all change and separation: and ex∣cludes all possible desires of a better State. Without Divine Revelation we could never have had any discovery of this Super-natural Blessedness. The Apostle prays for the Ephesians, that the God of our Lord Jesus Christ, the Father of Glory, would give unto them the Spirit of Wis∣dom and Revelation, in the knowledge of him, the eyes of their understanding being inlightned, that they may know what is the hope of his calling, and what is the riches of the glory of his Inheritance in the Saints. God is infinitely Rich in his Perfections, in Mercy, in Wisdom and Power, and as the Father said to his Son in the Go∣spel, Son all that I have is thine; so all his Attributes are exercis'd for the hap∣piness of his Children.

The difference is observable between an Earthly Inheritance, and the Hea∣venly.

For Estates and Honours, con∣veyed by Descent, are not possess'd till the death of the Fathers, but we par∣take of the heavenly Inheritance because our Father lives: and we must dye that we may enjoy it: for flesh and blood can∣not inherit the kingdom of Heaven. What manner of love is it, that we should be the Sons of God? When Pharaoh's Daugh∣ter compassionately preserved Moses, an expos'd Infant, and adopted him to be her Son, 'twas rare and wonderful Good∣ness. The Priviledge was so high, that the Self-denial of Moses is Recorded with this Illustrious proof of it, that he refus'd to be call'd the son of Pharaohs daughter. But she had no Son of her own. Adop∣tion is a Legal Supply, for the want of Natural Progeny. But God had an E∣ternal Son the Heir of his Love and Glo∣ry, the adequate Object of his Compla∣cency, yet he raised us to so near an Alliance. Men adopt Sons for their Support and Comfort, and usually those in whom some praise-worthy qualities appear. God did not want a Son, but we wanted a Father: in thee the fatherless find mercy. There was nothing in us but Sin and Misery, an occasion of his Mercy.

'Tis added by the Apostle, we are co∣heirs with Christ. This may seem to be a Usurpation upon his Prerogative, who

is invested with the Supremacy of Hea∣ven. But this is easily clear'd, by con∣sidering that Christ has a double Title to the Inheritance: 1. A Natural Title as the Son of God, in a transcendent and peculiar manner. From Eternity there was a mutual Possession of the Father and the Son, wherein their Blessedness consists. This Title is singular and in∣communicable. 2. An acquir'd Title by his Meritorious Obedience and Sufferings. Therefore God has exalted him above all* 1.5 principality and power, and might and do∣minion, and every name that is nam'd, not only in this world, but in that to come. And such is his astonishing Love, he associates us with him in this Title: he communicates a right to us in his King∣dom, by the Merits of his Death, and introduces us into Possession by his Me∣diation. His Glory is consistent with ours and inseparable from ours: for when the Head is Crown'd, the Members Reign. The Saints sit down with him in his throne, as he is set down on his Fathers Throne.

2. Let us now consider how influen∣tial this Priviledge is, to make us intirely Holy.

1. 'Tis most worthy of observation, that God, who might by meer Empire and Authority command us to do our

Duty, is pleased by gracious inducements to endear our Duty to us. He might by Dominion and Power Constrain us, but he is pleased by the sweetest Affecti∣ons to allure us. A wise Prince, accord∣ing to the Rules of true Policy, will ra∣ther govern by Love than Fear: for his Safety and Tranquility is more preserv'd by it. Fear may secure him from open Rebellions and Assaults: but Love from secret Underminings, from Treachery and Poison. 'Tis true, there is no such Motive inclines God to allure our Love, but his design is to gain our hearts to Obey him, that he may Crown our Obe∣dience. Fear restrains us from provok∣ing him, but Love makes us Active and Chearful to please him. Now what can be a more powerful Obligation to Love him, than the receiving us into the high and dear Relation of his Children? If we look up to God, and down upon our selves, we shall be struck with equal Ad∣miration and Confusion. There is a rare and most affecting Example of hum∣ble Thankfulness Recorded in Scripture, when David said to Mephibosheth, Fear* 1.6 not, I will surely shew thee kindness for Jo∣nathan thy fathers sake, and will restore thee the land of Saul thy father, and thou shalt eat bread at my table continually; he bowed himself and said, What is thy Ser∣vant,

that thou shouldst look on such a dead Dog as I am? Mephibosheth was of Royal Extraction, and the Son of Jonathan, who infinitely deserv'd of David, yet how does he vilifie himself to magnifie the King's Favour? What an extream disparity is there between the Kindness of David, and the condescending com∣passionate Love of God? He is the High and Holy One; we were Enemies to him, and had our Portion with Dra∣gons, yet he has received us into his Family, and adopted us into the Line of Heaven.

2. Consider, the Promises so exceed∣ing great and precious, so stable and sure, are conditional, and not to be obtain'd without consent to the terms specified in them. The Promises of the Gospel are most free in their original and rise, the Love of God; but their performance is suspended upon such terms, as the boun∣tiful God requires of us. 'Tis true, his Grace assists us to perform them, and the performance is for the full and final Glory of his Grace: But the Conditions are indispensably requir'd. The terms of the Gospel are as strictly enjoyn'd to our obtaining Salvation, as the terms of the Law were to preserve the happy Life of Man in Paradise. 'Tis not within the compass of Omnipotence, to admit us to

partake of Adoption and Communion with God, without our being cleansed from Sin, and being changed into the Image of God. It would disparage the unspotted Holiness of God to take one into Sonship, and to manifest his com∣placential Love in him, that continues in the state of polluted Nature. While Men are alienated from the Life of God, they cannot have a Filial Relation to him: For God cannot deny himself, nei∣ther can there be Communion with him. We are directed to draw near to God, and he will draw near to us; but we must cleanse our hands, and purifie our hearts. St. John declares the Heavenly Priviledge of Christians, Truly our Communion is with the Father, and with Jesus Christ; and he declares the terms of it, If we walk in the light, as he is in the light, we have fellowship one with another. Com∣munion implies freedom and fruition, a mutual intercourse of Mercies and Du∣ties; the Soul ascends to God by acts of Faith and Love, and God descends into the Soul by excitations of Grace, and in∣fluences of Joy. There can be no Love without Likeness, nor Fellowship with∣out Love. According to the degrees of our Holiness, the more exact is our re∣semblance of God, and the more clear and comfortable is the evidence of our

Filial Relation to him. Fire is more clearly discovered by Flame, than by a little Heat; so Grace is most conspicu∣ous in the view of Conscience, by its radiant Operations.

The Spirit of Adoption is the Spirit of Regeneration: 'Tis from his testimony with our Spirits, that we have the com∣fortable assurance, that we are the Chil∣dren of God. The Spirit first works be∣fore he witnesses, and his testimony is always in conformity to the Rule of the Word, wherein the infallible Characters of the Children of God are laid down. The testimony is argumentative and de∣clarative from those divine Dispositions that constitute the Children of God.

God is terrible to the Conscience, and distastful to the Affections of the unholy. The bright and serene face of the Hea∣vens is pleasant to the sight, but a black Cloud charg'd with Thunder-bolts, and that threatens Storms, is look'd on with fear. The Countenance of God is a re∣freshing Light to his obedient Children, but is a tormenting Fire to the unsancti∣fied. They are averse from the society of the Saints in the Ordinances, because God is peculiarly present with them. They are unwilling to retire from the Vanities and Business of the World, lest Conscience, God's Deputy, should re∣member

them of their neglected Duties to God; and above all things they are afraid to dye, because then, the Spirit returns to God that gave it.

Now if the Paternal Relation of God be the ground of his most dear and be∣neficent Affection to us, shall it not be the motive of our dutiful Affection to him? If I be a Father, where is my ho∣nour? We are commanded to follow God as dear Children: The obligation is clear∣ly Natural, from our Heavenly Origi∣nal and End. We are excited by our Re∣lation; As obedient Children, not fashion∣ing our selves according to the former Lusts in your ignorance; but as he who has called us is holy, so be ye holy in all manner of Conversation. And we are exhorted to be blameless and harmless, the Sons of God without rebuke, in the midst of a crooked and perverse generation, shining as Lights in the World. If we are cold and care∣less in our Duty, how justly may we be upbraided with that Question of Confu∣sion, Do you thus requite the Lord, O foolish People and unwise? Is he not thy Father, that bought thee, and made thee? Is any thing more contrary to natural Conscience and supernatural Grace, than for those who are in title and relation the Children of God, to renounce that Relation by a course of Life directly op∣posite

to it? To be called a Child of God, is a title of the highest Honour; and what a vile degeneracy is it, what a stain and infamy is it, for such to mind earthly things, to set their Affections on perishing Vanities, that defile and debase them? 'Tis a title of the most perfect Liberty; If the Son make you free, you are free indeed. What a disparagement is it to Believers to be fastened by the Chains and Charms of their Lusts, in a most ignominious slavish bondage? 'Tis a title of Consecration; Holiness to the Lord is ingraven in their foreheads, the visible profession of Christians: Now can they conform themselves according to the custom of this World, which lyes in wickedness, unless all Filial Affections to God be dead, or very languishing in their Breasts? A sacred Ambition, an active Zeal to adorn the Gospel, to live becoming the dignity and purity of our Divine Relation, is the great Duty in∣cumbent on us.

To conclude this part, there may be sincere Grace in a Person, but through neglect of improving it to degrees of eminence, a Child of Light may walk in Darkness, and be deprived of the Sense of God's present Love, and the joyful Hope of future Happiness: He may fear that in every Affliction here, there is

Anger without any mixture of Favour, and in the approaches to Eternity be in distracting Doubts about his Future State, and an anxious Expectation of an uncer∣tain Sentence. 'Tis our Interest, as well as Duty, to strive to excel in Holiness.

I shall now apply this Doctrine; 1. By inquiring whether we are proceeding to Perfection. 2. Propound Directions how we should follow it.

1. I shall lay down some Rules where∣by we may discern, whether we are pro∣ceeding to Perfection. 'Tis requisite to premise, there may be an easie mistake in the Judgment, about the truth and strength of Grace in Mens Souls▪ In∣deed, there are clear and plain Rules in Scripture to judge of our Spiritual State, but the dark and crooked Hearts of Men misapply them. Carnal Men are apt to mistake Presumption for Faith, and think the bolder they are in presuming with∣out a Promise, the stronger they are in believing. They mistake a fruitless sor∣row for Sin to be Repentance. They sin and repent, and after Repentance they sin; and walking in a circle of Repent∣ings and Relapsings, take not one step towards Heaven. But real Saints are often complaining of their want of Grace,

and condemning themselves for their not improving the Means of Grace. Their desires are ardent and ascending to Per∣fection, and they judge of their defects by that Measure. He that Sails before the Wind in a River, and sees men walk∣ing on the Shore, to his Eye they seem to stand still, because of the swift moti∣on of the Boat. Thus the Saints judge of their Imperfections, by the swiftness of their desires after compleat Holiness. I shall lay down two general Rules of Trial, concerning growth in Grace; and proceed to particular discoveries.

1. The Vanquisting of Sin, is a cer∣tain indication of the Power of Grace. During the present Life, from its first rise, to its last fall, the Corruption of Nature in some degrees remains in the Saints. The flesh lusts against the spirit, and the spirit against the flesh, that we cannot do the things we would. Now the strength of Sin is discover'd, by the rea∣diness of the heart to a Temptation. Some are entangled at the first sight of a pleasant Object. The Tempter needs not raise a battery against them, for the treacherous Party within opens the Gates of the Senses to receive his Temp∣tations. Others, though unrenewed by Sanctifying Grace, yet there is in them such a resistance between the Law of

the Mind, and the Law of the Members, such a conflict between Conviction and Corruption, that they resolve to forsake Sin, and by Restraining Grace, are in some Instances kept from doing it: but ordinarily when Temptations are very inviting, they consent and commit Sin. Nay the Saints are sometimes surpriz'd and soil'd by the Tempter: David by a sudden glance was overcome, and fell into a Sin of a very foul Nature. Pet•••• at the challenge of a Servant denied his Master, and was almost frozen to death with Fear, 'till the compassionate Eye of our Saviour warm'd and melted him into tears of Repentance.

To prevent Mistakes, it must be con∣sider'd, that the ceasing from the acts of Sin, does not always proceed from victo∣rious Grace. In the absence of alluring Objects there is a ceasing from the vici∣ous acts, but the sinful Affections may be then most intense: as Hunger is more sharp in a time of Famine, when there is no Food to satisfie it; and Thirst in a Wilderness where there are no Springs or Fruits to refresh it, is more burning and tormenting. Sometimes through Impotence or Age, Men are disabled from doing the Sin they still Love. As a Disease causes such a distast of pleasing Meats and Drinks, that an

intemperate Person is forced to abstain from them. Sometimes a Man from his Constitution may be averse from a par∣ticular lust without a Spiritual Change in the Heart. Some are frightned from Sin by the Terrors of Conscience, they dare not drink the pleasant Wines, from an abhorrence of the dregs at the bottom, and others are allur'd from a Sin by a new Temptation. But Spiritual Mortificati∣on consists in this, the Carnal Affections, are Spiritualiz'd; Sensual Love is fast∣••ed upon the Beauty of Holiness, Co∣vetous Desires change their Objects and are ardent after the Treasures of Hea∣ven, and the dearest Lusts are kill'd.

Now the more easie, frequent and clear the victory over Sin is in propor∣tion, Grace is advanc'd in the Soul, and its power is seen. Every Renewed Per∣son is a Soldier under the illuminating Conduct and Empire of the Spirit; and acquires new strength by every new Victory over the Carnal part. Some∣times the Carnal Appetite so strongly sollicits the Will to consent to a propo∣sal, that 'tis wavering, and although the Inclination does not proceed to the act of Sin, and the Conception be Abortive, the Victory is then imperfect, and o••∣tain'd with difficulty. There are lin∣gering Inclinations still wo••king in our

Hearts, towards present and sensible things, but when Grace is in the Throne, it enables a Man freely and readily to re∣sist those enticing Objects that ravish the Carnal Affections. We have an admi∣rable Instance of this in Joseph, when tempted to Folly by his Mistress, he pre∣sently and constantly rejected her Impor∣tunity, and repeated Sollicitations; and as Paul easily shook the Viper from his Hand into the Fire without hurt, so he preserved his Purity untainted: This ar∣gued the dominion Grace had over the sensual Appetite.

The more frequent our prevalency o∣ver Temptations is, argues the strength of Sin is broken, and the firmer radica∣tion and vigour of the Divine Nature. As the house of Saul grew weaker every day, the house of David grew stronger. As the old Man decays, the new Man in∣creases in strength.

The more compleat the victory is over Sin, the more clear indication we have of the power of Grace. The compleat∣ness either implies the extent of the vi∣ctory over the whole body of Sin, all the Lusts of the desiring and angry Ap∣petites, when no Sin is indulged, though pleasant and profitable, and though it may seem never so small; for the Com∣mand of God is strict and severe against

every Sin, as it was against the Amale∣kites, all must be destroyed. Indeed, no Sin is truly subdued, but all are in some de∣grees mortified. Or the compleatness of the victory implies, not only the abstain∣ing from the outward act, but the mor∣tifying of the inward Affections, the first seeds of Sin.

In short, the excellent degree of Grace is most evident in destroying the select and superiour Lust, that leads and ani∣mates many other; as the honour and greatness of a Victory is from the strength of the Enemy that is vanquish∣ed. And the power of Grace is disco∣vered, in securing us from being foil'd by sudden unexpected Temptations. We read of the Tempter, He came to our Sa∣viour, but found nothing in him, and could not fasten any impression on him. 'Tis true, 'tis morally impossible to attain to this Perfection, to be always watchful in this state of frail Flesh; then mili∣tant Holiness would be triumphant: But it should be our earnest endeavour to be so fortified by holy Resolutions, and so vigilant, that though we are surrounded by innumerable Enemies, we may not be surprised by them. The present re∣ward of subduing Carnal Lusts, exceeds all Carnal Satisfaction. What sweeter reflection can there be of Conscience,

the only true and internal Comforter, than upon Innocence and Victory?

2. The discovery of our progress in Holiness, is made by the habitual frame of the Heart, and the fixed regularity of the Life. There cannot be a true Judg∣ment of a Christian, either when he is best disposed, or when he is worst dis∣posed. One that has less Grace, may sometimes in the use of the Ordinances, feel high and holy Affections in an un∣usual manner: An excellent Saint, in time of temptation, may feel the power of Corruption strangely great. A strong Man in a fainting Fit is weaker than another; a weak Man in a Fever is stronger than two. But we may judge of the degrees of Grace by the spiritual frame of the Heart, and the actions flow∣ing from it. The character and deno∣mination of Men in Scripture is from two Principles, the Flesh and Spirit. The Apostle tells us, That they that are after the Flesh, do mind the things of the Flesh, and they that are after the Spirit, the things of the Spirit. Those who are not distinguish'd from the Carnal in the Resurrection of Grace, shall not be sepa∣rated from them in the Resurrection of Glory.

The Carnal are under the prevalent influences of the outward Senses; their

Minds and Wills, their Imaginations and Affections, their Discourses and Actions, are all pointed on the Earth; their weak Eyes are dazzled with the false lustre of worldly things; their Hearts are ra∣vish'd with them. With what an accent and emphasis do they express their de∣sires, Who will shew us any good? The World is the principal Object of their Esteem and Love; they labour conti∣nually; they sweat and freeze, and move in a circle of toilsome Employments; their desires are uncessant and unsatisfied without obtaining it; and their acqui∣ring one thing, kindles desires after ano∣ther: But how slow and slack are their endeavours after eternal things? They use God to enjoy the World.

But the Saints are spiritual in their Principles, Objects and Ends. God is a pure Spirit, and the more we are spiri∣tualiz'd, the more we partake of the Divine Nature, and are pleasing in his sight. This discovers it self by our E∣steem, Affections and Conversations: When the Mind is purified from Carnal Prejudices and Passions, then the beauty and goodness of God, all his amiable excellencies, appear, and powerfully at∣tract the Thoughts and Affections. The Christian that can say with the Spirit of

the Psalmist, Whom have I in Heaven but thee, and there is none upon Earth I desire beside thee; and in the Expression of the Church, The Lord is my portion, saith my Soul, he is spiritually-minded. He places his Happiness in the Favour and Fruition of God: His temporal af∣fairs are subordinate to his main design: He prosecutes with the greatest resolu∣tion, diligence and delight, his blessed End: He uses the World to enjoy God: Riches is principally valued by him, as he sees God's Love in them, and shews his Glory by them. Now 'tis an infalli∣ble Rule, as we are affected towards God, and those things that have the near∣est resemblance to him, accordingly we may judge of the degrees of our Spiri∣tuality.

More particularly,

1. The Divine Law is a clear Glass, wherein the Wisdom, the Rectitude, the Goodness and Holiness of God are evi∣dent; and consequently according to our Valuations and Love to it, there is a sure sign of a Divine Temper, and its preva∣lency in the Soul. David, the Man af∣ter God's own Heart, declares it to be his incomparable Treasure, his dearest En∣joyment: 'Twas the pleasing Object of his Mind and Will: 'Twas his meditation all the day. He expresses his Love to it

in the highest degree, by intimating 'tis inexpressible. Oh how I love thy Law! He loved it, because 'twas pure. The Ho∣liness of God so conspicuously shin'd in its Precepts, that it was as strong an in∣gagement to his Affections, as the Ma∣jesty of God by its Sanction, oblig'd his Conscience to obey it.

2. When the Worship of God, in its purity and simplicity, is the Object of our Esteem and Love, 'tis the effect of a spiritual frame of Soul. During the Levitical Dispensation, the Service of God was perform'd with Pomp and Lu∣stre, suitable to the Church in its mino∣rity, when Faith did need the assistance of the Senses: But now the Church is come to mature Age, and brought to nearer Communion with God, the gau∣dy allurements of Sense are taken away. Men are naturally under the dominion of Sense; of this there is the most clear and palpable Proof in the Heathen World, that would rather worship visi∣ble Idols, than the true invisible God. 'Tis a certain indication of Mens Carnal Minds, that they are pleased with Carnal Service, that lavishly runs out in For∣malities, which by sympathy works up∣on them. This affects the Eye, and is far more easie than Spiritual inward Wor∣ship, that issues from the strength of the

Soul, and is performed with attention and ardency. This is very disparaging to the Nature of God; for it proceeds from the conceiving of him to be like themselves, (who are not Heavenly and Spiritual) to be pleased with an Earthly Bodily Service. The introducing Thea∣trical Ceremonies into the Service of God, is directly opposite to the simpli∣city of the Gospel. Whatever pretences are made, that they set a gloss upon the plainness of Christian Worship, and make it more amiable and venerable, they are like the artificial Painting of natural Beauty, that corrupts and does not commend it. The productions of Humane Minds are imperfect at first, and are polish'd, and arrive to perfection by degrees: But Divine Institutions are compleat in their kind at first, and the more they recede from their original, they lose of their purity and perfection. How acceptable those parts of Worship are, (not chosen and commanded by God) we may clearly understand by con∣sidering, that the enjoyning such new Rites, is a tacit presumption that the Reason of Man knows better how God should be honour'd than himself does; and how unprofitable they are to us, is evident; for being used without his War∣rant and Promise, we cannot expect the

conveyance of his Grace, and obtaining his Favour by them. Only Spiritual Re∣ligion, the inward reality, is of value in his esteem. When the Understanding is spiritually inlightened, it esteems the sim∣plicity of Gospel-worship to be its true Beauty: 'Tis like the nakedness of Pa∣radise, the indication of the unstained Purity of our first Parents in that state.

'Tis true, in the Worship of God, we are to glorifie him with our Bodies, to behave our selves in such a manner, as may express Reverence, and excite Affe∣ction; but the joining Humane Devices upon that pretence, is the snare of Con∣science, and has been fatal to the Peace of the Church.

3. The Mind, when spiritually illu∣minated, sees the true worth of the Saints, though in an obscure condition, and accordingly honours and loves them. 'Tis the character of one that shall dwell* 1.7 in the holy hill of God, that in his Eyes a vile person is contemned; but he honours them that fear the Lord. Carnal Men are struck with outward Splendour, but inward Beauty is not within their pro∣spect. They despise the holy, who are poor and mean in their outward circum∣stances. But the Spiritual Man looks upon those who are lofty and lawless, with Contempt, as beneath Men, in an

ignominious bondage to their Lusts: But the godly, who are dignified with the glorious Titles of the Saints, and Sons of God, are most precious and dear to him. It is easie to know a Picture well drawn, if we are acquainted with the Person whom it represents: Those who know what Holiness is in God, know what it is in Men. Holiness is the essen∣tial purity of his Nature, whereby he is infinitely opposite to all Moral Evil. Accordingly, those who are undefiled with sinful Evils, are certainly his Chil∣dren. David stiles them, The excellent in whom is all his delight. It argues a clearer Spirit, and more sacred Temper, to discover the shining excellencies of the Saints, notwithstanding their eclipse by the interposing medium of their Af∣flictions. The Apostle tells us of some that wandred in sheeps-skins and goats-skins,* 1.8 being destitute, afflicted, tormented, confi∣ned to dens and caves, of whom the World was not worthy.

The Divine Image is renewed in the Saints, and shines in their Lives, and makes them amiable in God's Eyes, and so dear to him, that he gives them in charge to the Angels, the Armies of Light, those bright and vigilant Guar∣dians, to secure them from Evil. They are glorious within, tho' often disguised

and shaded by Poverty, and Afflictions. Without an internal Light their value is not known.

3. To preserve an equal temper of Mind, and tenor of Conversation, in the various turns and changes of the present state, argues an excellent degree of Ho∣liness. The condition of Men in this World, is like the Sea, the Theatre of Inconstancy. Their Affections are like the Wind, some are Turbid, others Se∣rene and Chearful; some Warm and Comforting, others Cold and Sharp; some Placid and Gentle, others Stormy and Furious; and 'tis as difficult to regulate the Affections, as to order those discor∣dant Spirits in the Air. They are the most depraved Faculties in Man: there are some sparks of Light and Purity in the Natural Conscience, but the Passions are the Fountains of Sin and Folly. By their unruly Insurrection, the understand∣ing is depos'd, and Men are brought in∣to a brutish Servitude. They are some∣times Jealous to Rage, Sad to Despair, Dead with Fear, Drunk with Joy and fond Hopes of conceited Happiness. To free us from their Vanity and Tyranny, is the most Noble effect of Grace.

Now these dark Powers are never more unruly and turbulent, than in the change of Conditions, whether Prospe∣rous or Calamitous. The observation of Hippocrates, that the change of Seasons breeds Diseases in the Body, is equally true in the change of Mens Conditions with respect to the distempers of the Mind: especially if two Circumstances are joyn'd, that the Changes be great and sudden: as 'tis an insufferable vio∣lence to Nature to pass immediately from one Extreme to another. 'Tis ar∣gued on both sides whether sudden and great Calamities do more disorder the Mind by Despair, or sudden and great Prosperity, by vain Presumption. This may be said, that Afflictions are more apt to restore Reason that was lost in Prosperity, as is visible by frequent Ex∣perience: and in sudden Prosperity ma∣ny have lost the Understanding they had in a low Condition.

'Tis a point of high and holy Wisdom, little understood and less practis'd, to manage Prosperity with Humility and Discretion, and bear Adversity with Pa∣tience, to possess the Soul, and guide it by clear and steddy Rules becoming eve∣ry Condition. St. Paul declares, I have* 1.9

learn'd in whatsoever state I am, to be con∣tent: I know how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hun∣gry, both to abound, and to suffer need. In Prosperity he was lowly and temperate, ready to resign all at the first call of the Giver. In Adversity he was content, as if he had a secret Treasure, a conceal'd Fountain issuing from within, he was Rich in his deep Poverty; for 'tis not acquiring Possessions, but the retrench∣ing our Desires, that makes us truly Rich. All the Gold and Silver of the West-Indies, and the Pearls and Jewels of the East, cannot truly enrich the Soul. This Lesson he had learnt in the School of Heaven, and by Experience and Ex∣ercise made it Familiar to him, as our Saviour learnt obedience by his Suffer∣ings.

This is a Duty as difficult as excellent: therefore a wise and holy Man either conscious of his own weakness, or suspi∣cious of his strength, so earnestly depre∣cated* 1.10 the Extremes: Give me neither poverty nor riches, feed me with food con∣venient for me, lest I be full and deny thee, and say, who is the Lord? Or lest I be poor and steal, and take the name of the Lord in vain. He was not without doubt or

danger, lest he should be corrupted by Prosperity, or foil'd by Adversity. There is great hazard in either, but more in Fulness than in Want, as was touch'd on before. He that rows in a Shallop near the shore, needs not the Skill and Cou∣rage of a Pilot that directs a Ship through Tempestuous Seas, and with his ill-go∣vern'd Ship must sink to the bottom. The Temptations of Prosperity are more numerous: a swarm of Flyes come to sweet things: and are very grateful to the sensual Appetites: the Temptations of Adversity are troublesome and griev∣ous, and at their appearance Nature re∣coils from them: and accordingly the Tempter manages them: he insinuates into the Heart like a Serpent by Plea∣sures, and transfuses his poison indis∣cernibly, but like a Roaring Lion he pursues the Afflicted. Experience in∣structs us that many have made an easie forfeiture of their Integrity, when Pro∣sperous, and in sharp Afflictions have been recover'd. But in heavy Calami∣ties, we are apt either to be fir'd with Discontent, and constructively to dis∣pute with God about the Righteousness of his proceedings: or to faint and lan∣guish by bleeding inwardly: Vexation and immoderate Sorrow hinder the free

Exercise of Reason and Religion, and Mens sufferings occasionally increase their sins. As when Physick does not work well, it improves the Disease, and brings Death more speedily and pain∣fully.

Now 'tis rare to a wonder to see a Person wisely to manage these wide ex∣treams: and that there is not such a variation of Scenes in the Passions ac∣cording to External accidents. If the Sun should make a search, it would dis∣cover but few among the numberless number of Christians, that enjoy pro∣sperity without Insolence, or suffer Ad∣versity without Impatience, or such de∣jection as exceeds the Rule of the Passi∣ons. To endure the burning Line and frozen Pole, without distempering the Blood and Humours, proceeds from a sound and firm Constitution. To re∣ceive no hurtful impressions by great changes of Condition, discovers a habit of Excellent Grace and Vertue in the Soul. Thus when a Person retains an humble Mind with rising Honour, when Affability, Modesty and Condescension are joyn'd with Courtly Dignity, 'tis the effect of great Vertue and Victory over the Natural Passions. 'Tis said by

the Psalmist, The Sun knows its going down: when arrived at the Meridian Circle, and shining in his richest Beams, the revolution is certain, and he sets in the Evening. So when those who are in their highest elevation of Honour, understand themselves, and with sober and sad thoughts consider they must shortly decline, and set in the dark Grave, 'tis the effect of excellent Vertue. When those who from a mean Conditi∣on, come to abound in Riches, do not set their hearts on them, remembering they often take Wings and fly to the Heavens, and the Possessors must short∣ly fall to the Earth, when they do not furnish provisions for their Lusts and Licentiousness, but use them with dis∣cretion, when they employ them for Sacred and Merciful Uses, considering they are not Proprietors but Stewards, when they consider their Receipts and Expences, and the strict Account they must give of all, this adorns the Go∣spel.

And in the sudden Fall from a Pro∣sperous, into a Calamitous Condition, when a Man looks upward to the Soveraign Disposer of all Events, with meek Submission, and resign themselves

to the Will and Wisdom of God▪ whose end is to refine, not consume them, by a Fiery Trial: When they are more sollicitous to have their Af∣fliction sanctified than removed, and bless God for taking, as well as giving his Benefits; this is the effect of Excel∣lent Grace, and has a Rich Reward at∣tending it.

Notes

• * 1.1

  Mal. 3. 17.
• * 1.2

  Magnum spec∣tuculum videre Deum armatum pro te. Aug. Ps. 34.
• * 1.3

  Et cum oras, magna ora, id est, ea quae sunt aeterna, non quae cadu∣ca: Ista oratio ad Deum non pervenit, non audit Deus, nisi quod dignum ducit suis bene∣ficiis. Amb.
• * 1.4

  Martyres non eripuit, nunquid deseruit?
• * 1.5

  Eph. 1. 21.
• * 1.6

  2 Sam. 9. 7, 8.
• * 1.7

  Psal. 15. 4.
• * 1.8

  Heb. 11. 37, 38.
• * 1.9

  Phil. 4. 11, 12.
• * 1.10

  Prov. 30. 8, 9.