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. XI. (Book 11)

Strictness in judging our selves, and Can∣dour in judging others, a sign of excel∣lent Holiness. Preferring the Testimony of an unreproaching Conscience before the Praise of Men, an Argument of excel∣lent Grace. The serious performance of Religious Duties in secret, a sign of a Heavenly Spirit. The forgiving Inju∣ries, and overcoming Evil with Good, the effect of eminent Grace. The more receptive Persons are of Spiritual Ad∣monition, to prevent or recover them from Sin, the more holy. The delibe∣rate desire of Death, that we may be per∣fectly holy, argues an excellent degree of Holiness. Directions to follow Holiness in our early Age, with Zeal, with Ala∣crity, and unfainting Perseverance. The Answer to Objections against striving after perfect Holiness. That 'tis impos∣sible to obtain it. That thè Duty is extreamly difficult. That 'tis unnecessa∣ry. Other Arguments propounded to ex∣cite us to this Duty. The Gospel the perfect Rule of Holiness. Examples of Perfection to raise us to the best heigth. The Example of our Heavenly Father, of our Redeemer, of the Angels, of ex∣cellent Saints▪ propounded. Our present

Peace, and future Glory, are increased by our excelling in Holiness.

4. TO be strict and severe in judg∣ing our selves, to be can did and favourable to others, argues a Man to be a proficient in practical Religion. The Divine Nature planted in the Saints, is as contrary to Sin, as Life is to Death; and according as Grace is more lively in them, there is a quicker perception, a more feeling sense of Sin, and a stronger detestation of it. For the clearer appre∣hensions we have of the Majesty and Pu∣rity of the Law-giver, the more exten∣sive understanding of the perfection of the Law, the Rule of our Duty and Judgment, the more intimate and exact inspection of our Hearts and Actions, the more deeply we are affected with our Defects and Defilements. How does Agur (whose Wisdom and Holiness ap∣pears in his choice of a Mediocrity be∣fore Riches) vilifie himself, Surely I am more brutish than any Man, and have not the understanding of a Man; I neither learned Wisdom, nor have the Understand∣ing of the holy. With what an emphasis does he express it, Surely I have not: It was not a superficial acknowledgment, but proceeded from the depth of his Soul. How does the Psalmist aggravate

his being surpriz'd by a strong Tempta∣tion? So foolish was I, and so like a beast before thee. The Prophet Isaiah, after his vision of God upon a high Throne, and all the Sanctities of Heaven about him in a posture of Reverence, how does he break forth in perplexity! Wo* 1.1 is me, for I am a Man of unclean Lips, and dwell with a people of unclean Lips; for mine Eyes have seen the King, the Lord of Hosts. St. Paul, tho' the most exact observer and example of the Duty of Christians, who never shed a Tear for his Sufferings, how passionately does he complain of the reliques of Sin? O wretched Man that I am, who shall deliver me from this body of death? A scratch in a piece of Canvas is hardly discovered; but if a Picture be drawn upon it, 'tis very visible. When the Image of God is drawn in the Soul, the least Sins are observ'd.

But with what allays does the Apostle speak of the fierce Zeal of the Jews, against the Doctrine of the Gospel, and the professors of it? I bear them record,* 1.2 they have a Zeal for God, but not accord∣ing to knowledge. He distinguishes be∣tween the sincerity of their Zeal, and the error of it in the mistaken Object. But he detests his own persecuting the Church, (though capable of the same

allays,) as Fury and Madness. If there be any mitigating Circumstance, as in∣voluntary Ignorance, sudden Surprize, or a strong Temptation, (as in Peter's case, his Mind was so intent upon avoid∣ing the present danger, that he did not consider his Duty to his Master; and this qualified his Sin to be an Infirmity, and not treacherous Infidelity) if there be no design'd depravedness, and pesti∣lent perverseness of Mind, Charity will make an indulgent allowance for it. It is the inseparable property and excellen∣cy of that Grace, It bears all things, be∣lieves all things, hopes all things, endures all things; so far as is consistent with Wisdom and Discretion. He that hates* 1.3 nothing in a Sinner but his Sin, has made a good progress to perfection.

There are many that dilate and dis∣perse their sight to discover the faults of others, but do not contract it to look in∣ward, and see their own. They are sharp in observing and aggravating other Mens Sins, to be esteem'd zealous; and sometimes Hypocrisie is spun so fine, as to seem to be uncounterfeit Holiness: But they cannot conceal themselves from God and Conscience. The sincere Chri∣stian sees his own spots, and the sense of them inclines him to be favourable to those who are overtaken with a fault. To

overcome our own Passions, and meekly to bear the Passions of others, is the ef∣fect of victorious Grace. The deep sha∣dow of Humility sets a lustre upon all other Graces, and makes them amiable in God's sight.

5. To prefer the testimony of an un∣reproaching Conscience in the sight of God, before the esteem and praise of Men, is an argument of excellent Grace. There are many whose Vertue had ne∣ver appear'd so bright in publick view, and gone so far, had not Vanity attend∣ed it: For the relish of Praise they will do praise-worthy things. Their Good∣ness is defective in the principle; and when the spring is down, their Religion is at an end. Their Works appear in their true colours, to the inlightened Conscience; for no Man can deliberate∣ly deceive himself. Now in many In∣stances it is evident, that the Judgment of God, and of the World are opposite; That which is highly esteemed among Men, is abominable in God's sight; and what is pleasing to God, is despised by Men. Now when a person, with Religious Constancy, proceeds in the way of Holi∣ness, and of his universal Duty, though he is exposed to the imputation of Folly, and consequently the scorn of the World, and will not neglect his Duty to pre∣serve

his Fame, but fully and finally per∣severes in his Obedience to God, he is a confirm'd Saint: For 'tis evident, he loves Goodness for its own sake, with∣out mercenary mixtures; and despises all temporal respects that are inconsistent with it. The Apostle declares, 'Tis a small thing with me to be judged by Man's judgment: His ambitious labour was to be accepted of the Lord, whose favour∣able testimony of his fidelity, would be his eternal honour, before the glorious and immense Theatre of Angels and Men, at the great day. He chose to be among God's treasures, though despis'd as the off-scouring of the World. The inward testimony of Conscience, which is the sweetest Friend or sorest Enemy, is incomparably more valuable, and to be preferr'd before all the painted air, the vain applause of this World. 'Twas Job's resolution, when his undiscerning and severe▪ Friends tax'd him for Hypo∣crisie, My heart shall not reproach me so long as I live. There is such a convin∣cing evidence of this Rule to judge Men by, that the Roman Philosopher says, Whoever despises the Fame and Reputation* 1.4 of a good Man, to preserve his Conscience inviolate, has attain'd to an heroick degree of Goodness.

6. The serious, constant and delight∣ful performance of Religious Duties in secret, is a sure testimony of a holy and heavenly Spirit. The Duties of Prayer and Praise in society, are perform'd ma∣ny times from custom, and false respects to the eyes of Men; and are fashional without the exercise of holy Affections, the life of those Duties. Our Saviour tells us, That the light of the Body is the Eye, if thine Eye be evil, thy whole Body is full of darkness: Without purity of Intention, our Religion, tho' varnish'd with a specious appearance, is vain. But the exercise of Religion conceal'd from publick view, is not lyable to the temp∣tations of Vanity. Our Saviour com∣mands us to pray in secret, and ••e that sees in secret, shall reward us openly. The secrecy contributes to the free exercise of holy Affections in that Duty. The Pro∣phet Jeremy tells the obstinate Jews, If* 1.5 ye will not hear, my Soul shall weep in se∣cret places for your Pride, and mine Eye shall weep sore, and run down with tears, because the Lord's flock is carried away in∣to captivity. His Sorrow was not coun∣terfeit or shallow, but Eyes and Heart were engaged; the privacy contributed to the measure.

'Tis true, there may be formality in secret Duties; a Prayer may be repeated

in the Closet without reverence and so∣lemnity, without a holy heat of desires, as if the bodily service were accepted: But such Worship, instead of propitia∣ting God, provokes his displeasure. Hea∣ven is brass to all cold Petitioners, their Prayers cannot pierce through it. 'Tis observable, that secrecy is a counsellor and incentive to a vicious person to do Evil: He chooses the silent and dark night as the fittest season: When he is secure no ray of Light can discover what is done, he is effectually tempted to sa∣tisfie his Lusts. On the contrary, a real Saint chooses to serve God in secret; for then he glorifies him as God, the Inspe∣ctor and Judge of the Heart, and the privacy of his Worship, is to Conscience an evidence of his Sincerity, and of an excellent degree of Grace. Constancy is requisite in the performance of Reli∣gious Duties in secret. Many when they feel present Pain, or fear imminent Dan∣gers, will address their Requests to God in secret; but when freed from Trouble, they neglect their Duty. But Prayer is a Duty of daily revolution; the Natu∣ral Life may be as well preserved with∣out Breathing, as the Spiritual without Prayer. And since we have always pe∣culiar Wants, and are often surprised with new Necessities, which are not fit

to be discover'd to others, we should esteem the Precept to be our Priviledge, to present our selves to our Heavenly Father, and to pour forth our Souls into his Bosom, with an Assurance of his gra∣cious hearing our Request.

Some by the Constraint of Natural Conscience dare not omit secret Devo∣tion: but they are brought to it as a troublesome task, and are glad when 'tis done. These are in the state of Carnal Nature. But when there is a Sympathy between the Heart and the Duty, and the sweetness of Paradise is tasted in Communion with God, 'tis an evidence the Divine Nature is prevalent. Those happy Souls are in Heaven already: for in Heaven there is an Everlasting tenor of serving and praising God. In short, Internal Religion is the immediate and unfeigned issue of the Soul, whose praise is not of men; that cannot by their most searching Sight dive into the Heart, but of God, who is the maker and searcher of the Heart. Briefly as between Friends, Conversation increases Love, and Love increases Conversation, so between God and a Saint, Communion increases Love, and Love Communion.

7. To forgive Injuries, and overcome Evil with Good, discovers a Christian to be divinely Excellent. Love is the

brightest Beam of the divine Beauty, wherein God doth most delight and ex∣cel. The returning good for evil is the noblest effect of Love, wherein our near∣est resemblance of God consists. We have the Example of it in the highest degree of Perfection in our Suffering Sa∣viour. If ever any one had a right to Revenge Injuries, our Saviour had. His Innocence was entire, nay, his benefi∣cent Goodness to his Enemy, was infi∣nitely obliging: the Miseries he suffer'd were Extreme, a Death equally Ignomi∣nious and Cruel: the Dignity of his Person was truly Infinite.. Yet in the extremity of his Sufferings, when the sense of Injuries is most quick and exas∣perating, in the midst of their scornful Insultings, he earnestly prayed for their Pardon; Father forgive them, they know* 1.6 not what they do. He might have call'd upon the righteous Judge of the World, the Revenger of opprest Innocence, to have destroyed them by Fire from Hea∣ven: but he Addresses his request by that Title that was most endearing him to God, Father forgive them, 'tis the desire of thy Son, dying in Obedience to thy Will, they know not the greatness of their guilt. Now the more we are con∣form'd to our meek and forgiving Savi∣our, the more we approach to Perfection.

And the more the Corrupt Nature in us is provokt and fierce upon Revenge, the doing Good for Evil is the more sure proof of excellent Vertue and clear Victory over our selves.

8. The more receptive persons are of Spiritual Counsel and Admonition, for the preventing or recovery from Sin, they are the more Holy. 'Tis David's desire, Let the righteous smite me, it shall* 1.7 be a kindness, and let him reprove me, it shall be an excellent oil which shall not break my head. There is no Counsel so truly valuable, as that which proceeds from Wisdom and Love in matters of Impor∣tance. If a Friend discovers by indica∣tions and symptoms, a disease that insen∣sibly has seiz'd on us, does not his com∣passionate Advice endear him to us? How much rather should we meekly and thankfully receive a prudent and season∣able reproof of a Spiritual Friend, for the healing our Souls, whose Diseases are far more dangerous, and less discer∣nable than those of the Body. 'Tis the most sacred and beneficial Office of Friendship, and like the Compassionate Love of the Angel to Lot, in leading him out of Sodom. And as the most Excellent Metal Gold, is most pliant and easily wrought on, so the most Excellent Tempers are most receptive of holy Counsels.

Yet the Natural Man is very averse from a meek submission to reproof for Sin. A vicious Self-love, of which Pride is the production, makes us to overvalue our Reputation: now to reprove, im∣plies a Superiority, which occasions Im∣patience and Disdain. Though the Du∣ty be perform'd with Prudence and Ten∣derness, and respective Modesty, yet 'tis usually very unacceptable. Men will excuse and extenuate, and sometimes de∣fend their Sins; nay, sometimes recoil with Indignation upon a faithful Re∣prover. 'Tis as dangerous to give an Admonition to some proud Spirits, as 'tis to take a Thorn out of a Lions Foot. 'Tis therefore evident, that when a just Reproof is receiv'd with Meekness and Acceptance, there is a great Love of Holiness, as when one takes a very un∣pleasant Medicine, it argues an earnest desire of Health. He is an Excellent Saint, that when Conscience has not by its directive Office prevented his Falling in∣to Sin, and a sincere Friend endeavors to restore him, is not angry at the Reproof, but sorry he deserves it.

Lastly, The deliberate desire of Death, that we may arrive at the state of per∣fect Holiness, is the effect of excellent Grace. There is no desire more natural

and strong, than of the enjoyment and continuance of Life: There is no fear more insuperable, than of certain and in∣evitable Death. Those who do not fear it at a distance, are struck with Terrors at the aspect and approaches of it. Car∣nal Men, whose Heaven is here, at the fearful apprehensions and foresight of it, are ready to sink into Despair. Nay, holy Men, who have the prospect of Coelestial Happiness beyond Death, and believe that the pangs of Death are throws for their deliverance to Eternal Life, are apt to shrink at the thoughts of their Dissolution. If the change from an earthly to a heavenly state, were not by our being uncloth'd, but to be cloth'd upon with Glory, (which St. Paul declares to be the desire of Nature) the hopes of seeing Christ in his Glory, and being transformed into his Likeness, would so inflame their Affections, that they would be impatient of being absent from him. But the necessity of dying, that we may ascend into his reviving presence, is so bitter, that Divine Grace is requisite to induce us to consent to it. St. Peter was an ardent lover of Christ, and appeals to our Saviour's omnisciency for a testi∣mony of it, Lord, thou that knowest all things, knowest that I love thee; yet our Saviour immediately tells him, When

thou shalt be old thou shalt stretch out thy hands, and another shall carry thee where thou wouldst not, signifying his Death. The circumstance, when thou ar•• old, im∣plies an unwillingness to dye, when the natural term of Life was near expiring. Yet Peter had been a spectator of our Sa∣viour's glorious Transfiguration, and of his triumphant Ascent to Heaven from Mount Olivet. The best of us have reason to joyn in the language and de∣sire of the Spouse, Draw us to thy blessed presence, and we will run after thee: So strong is the band of natural Love, that fastens the Soul and Body, and such a re∣luctancy there is against a Dissolution. But St. Paul declares, I desire to be dis∣solved, and to be with Christ, which is far better: He was contented to live for the Service of Christ, but desirous to dye to enjoy his Presence in the Sanctuary of Life above. This was his fixed and un∣satisfied desire. How few are arriv'd to such a heigth of Spirituality? This de∣sire is the fruit of Faith, with respect to the Reality and Glory of the Eternal State, and our interest in it. According as the revelation of the invisible King∣dom is in our Minds, such is its attra∣ctive power in our Hearts. 'Tis the ef∣fect of Divine Love in a degree of emi∣nence. To vanquish the Terrors of

Death, that are insuperable to Humane Resolutions, and with a clear and chear∣ful Spirit to leave the Body in the Grave, that we may for ever be freed from Sin, and made like to Christ in Purity and Glory, is the effect of Love stronger than Death.

2. Use, is to excite us to follow Ho∣liness; to make it the great design, stu∣dy and endeavour of our Lives to grow in Grace. 'Tis true, the beginning, the prosecution, and perfection of Holiness is from God; but 'tis by the subordinate concurrence of the renewed Mind and Will, the leading Faculties, that we are advancing towards Perfection. God gives Vertue to the Seeds, Temper to the Sea∣sons, and Form to the Fruits; but Men are to plant and water the Fruits of the Earth. Without God our Endeavours are weak and ineffectual, but by his Bles∣sing are successful. I will first set down Directions how we should follow Holi∣ness: Secondly, Answer the Carnal Al∣legations against our striving after Per∣fection: Thirdly, Proceed to add other Motives to enforce the Duty: Fourthly, Propound the Means that may be effe∣ctual for this excellent End.

1. We must in our early Age follow Holiness. Men commonly deceive Con∣science,

and elude their Duty by delays: They are unwilling to be holy too soon, and in an excellent degree: They pre∣sume there will be time enough hereafter for to reform themselves; after their Vo∣luptuous Affections are satisfied, after their Worldly Acquisitions, they will forsake their Sins, and become holy. But this is unaccountable Folly, rather a De∣lirium than Discourse. There are innu∣merable Contradictions, of which the Lives of Men are compounded; they complain as if Time were intolerably short, and waste it as if it were intole∣rably long: They use all Arts, that Months may seem as Hours, and Years pass as Days. But in no Instance is this Folly more visible, than in neglecting the working out their own Salvation, till Time and Grace are past, when no per∣son can assure himself of the next Mi∣nute: They presume upon such a remote possibility, that after the best of their days are spent in the Vanities and Busi∣ness of the World, there will be time to do the one thing necessary. How many are dispatch'd to the Grave and Hell in the midst of their hopes of long Life, and their resolutions of future Repen∣tance? Death often steals upon Men un∣observ'd, and sometimes unfelt. Now since Time is so short and slippery, and

Life is dying every day, it is astonishing that so many are careless of securing fu∣ture Blessedness.

But suppose their Time is lengthened out, how is the difficulty increas'd of their being renewed, and reformed in their Hearts and Conversations? The natural vicious Inclinations by custom in Sin are confirm'd Habits; their Passions are more violent, the power and liberty of the Mind is broken, and cannot re∣duce them under the empire of Reason. Men think there will be an ebbing and retiring of their Carnal Affections in Age, when the sensitive Faculties are disabled from the gross acts of Sin; but vicious desires are not cur'd by Impo∣tence. The love to Sin increases by the repeated pleasure of it: Can the Aethio∣pian change his skin, or the Leopard his spots, then may ye that are accustomed to do evil, do well. By Custom Mens Lusts are more rebellious to Reason, more un∣tractable to Discipline, more a verse from holy Counsel.

The good or the evil Habits of one Age, are with their Vertues and Vices transfus'd to the next. 'Tis extraordi∣nary when an evil Child becomes a sober modest Youth, or a dissolute Youth be∣comes a religious Man. Childhood is as the Seed, in whose Vertue the Tree of

Life is contain'd. The Characters that are cut in the Bark, when the Tree grows, deeply and visibly remain. 'Tis as painful as Death, to change a sinful Life of many Years, and begin a con∣trary course of Actions. There are two branches of Folly visible in the World, Men will not do when they can, and afterwards cannot do when they would.

Besides, the Holy Spirit is griev'd and quench'd by their resisting his pure mo∣tions; and if he be withdrawn, 'tis im∣possible they should be renewed by a se∣rious Repentance. 'Tis as reasonable to expect, that the Sun should cross the or∣der of Nature, and rise in the West, as that the Sun of Righteousness should arise with healing in his wings, upon an habi∣tual obstinate Sinner in the hour of Death. They are usually left to hardness and stupidity, to presumption or to despair. Some are as insensible; some presume to obtain an easie entrance into the King∣dom of Life, and their disappointment exceedingly exasperates their sad exclu∣sion; others who were fearless of the last Enemy when afar of, in his ap∣proaches, they remember what they have been, and apprehend what they must be without a miraculous change; and Conscience, like a Pulse, beats quick and faint, the prognostick of Eternal

Death. The Consideration, they are come to the end of their days, and shall lose the end of their desires and hopes, Eternal Happiness, cuts them more ter∣ribly than the pangs of Death. The re∣flection on their wasting the treasure of Time, without any improvement for their Souls, is a pricking thorn in their Eyes, and forces out just but unprofita∣ble tears. How doleful is the separation of Soul and Body here, and how woful will their union be at the last day? O that Men were wise to consider their latter end, that they would call Death to counsel; with what evidence and efficacy would it convince them of the necessity of a timely preparation for Eternity? 'Tis too late to go to buy Oyl, when the Bridegroom is coming.

2. Let us follow Holiness zealously. Desires without consequent Endeavours, are pretences; ineffectual Resolutions contradict themselves. What fire, vi∣gour, and activity, does the Apostle ex∣press? If by any means I may attain to the resurrection of the dead. I follow after it, that I may apprehend that for which I am apprehended of Christ. Brethren, I count not my self to have apprehended; but this one thing I do, forgetting those things that are behind, and reaching forth unto those things that are before, I press for∣ward

to the mark, for the prize of the high calling in Christ. I follow, as the Hunts∣man pursues the Game, with full speed. It should excite Compassion and Indig∣nation, to see the Love of this vain pe∣rishing World to be more active and zealous, than the Love of the blessed eternal World. That the Tempter with such wretched wages, the trifles of Time, should induce Men to be his Slaves; and God with the glorious Reward of an everlasting Kingdom, should not per∣swade them to be his Sons, to be like him in Holiness. That Men should so violently run down the Hill to the Earth, and be so remiss and slow in their▪ mo∣tion upward to Heaven. The vain-glo∣rious, excited by the edge of Ambition, will venture on present Death, with fond hopes of future Fame: Strange pur∣chase! The covetous, with the most ea∣ger application of means, strive to heap up uncertain Riches: The voluptuous, with vehement Affections, follow Plea∣sures. But to obtain the highest Ho∣nour, Coelestial Treasure, to enjoy the purest Delights, Men think lazy forma∣lity, and slack endeavours sufficient. Whereas the most serious Thoughts, fla∣grant Desires, steddy Resolutions, and all possible Industry, are requisite in our holy Calling, that we may have an

abundant entrance into the Kingdom of God.

3. Let us follow Holiness with alacri∣ty and chearfulness. Our Saviour tells us, 'Tis his meat and drink to do his Fa∣ther's will. The practise of Holiness is vital and nourishing, and pleasant to the taste. There is a high relish in Victory of any kind, but especially over our most dangerous Enemies; it replenishes with cordial Contentment; what Joy arises from subduing unruly Passions: Suppose Anger has often foil'd me, and like an unmanaged and unbridled Horse, has hurried me into dangers; if by Divine Grace, by Circumspection and Care, by Resolution and Striving, I finally over∣come it, and all its former Victories, what a spring of Joy rushes into the Soul? If the Graces of the Spirit are more radiant and vigorous in their exer∣cise, the Reward is such a clear serenity of Mind, as is the reflection of Paradise, a Heaven upon Earth. Prosperity in a Calling makes Men diligent and delight∣ful in it. But when the practise of Re∣ligion is constrain'd and tedious, God receives no Honour, and Man receives no Praise, nor Joy, as the Reward of it.

4. Let us with unfainting perseverance strive after perfect Holiness. There are

tinctures of Original Sin cleaving to the best Saints defects in their Graces and best Duties: There are many degrees of as∣cent before we come to the highest point of Perfection. Let us strive with our utmost possibility, to anticipate Heaven. We must not be satisfied with some at∣tainments, and presume we are perfect. We must be contending, till our Con∣quest over Sin be clear and compleat. The reflection upon our progress will* 1.8 give new Spirits to proceed to new work. To him that continues in well-doing, Glory and Immortality is the reward. Perseve∣rance is the Crown of Christianity.

2. I now come to answer the Alle∣gations, that are brought to discourage Men from endeavours after perfect Ho∣liness. I have in the Preface Answer∣ed some of the principal Objections, I will consider some others, to remove the most plausible Pretences.

The first Objection against the Divine Command, of being perfect as our Hea∣venly Father is perfect, is the impossibi∣lity of obeying it. How can sinful Dust and Ashes be perfect, as the holy God is? To this a clear Answer may be given.

1. 'Tis true, if a Law be absolutely impossible it cancels it self: For there can be no authority in a superiour to command, nor obligation on a Subject to obey, in a matter that is not capable of his choice. Absolute impossibility quenches desire, and causes despair; and that enervates the strength of the Soul, and cuts the sinews of Industry. Now we cannot suppose that God, whose Wisdom, Rectitude and Goodness, are essential and unchangable, should com∣mand reasonable Creatures any thing ut∣terly impossible; for then the cause of their Sin and Misery would not rise from themselves, but they would be fatally lost and undone for ever.

2. The Command signifies not a re∣semblance of equality, for in that sense there is none holy as the Lord, but of analogy and conformity to his holy Na∣ture, of which intellectual Creatures are capable.

3. In the present state our Conformi∣ty is not entire, our Graces are not pure, our Vertues not refin'd without allay: But this is from our culpable impotence. And it cannot be imagined, that God should reverse this Law, and dissolve the obligation of it, because we have contracted a sinful disability to perform it. Besides, God is pleased to▪ offer di∣vine

assistance to enable us to be like God in the kind of Holiness, though not in the perfection of degrees. And though we cannot attain to Perfection here, we may be ascending to it. The Apostle exhorts Christians to strive for the com∣prehension of the heigth and depth, and length and bredth of the love of Christ, that passes knowledge: That is, we must be adding new degrees of Light in our Minds. We cannot know as we are known, till we come to the full inlightned state above; and we cannot be holy as God is holy, till we come to his transforming presence in Heaven, but we must be aspiring to it. We have the most ex∣cellent incouragement to this Duty: For if we are zealous in our desires and endeavours, God will pardon our imper∣fections, and accept us as if they were perfect: But those who are settled in their defects, and lye still in their lazi∣ness, will be justly condemned.

2. 'Tis objected, That this Duty is at least extreamly difficult. To this I an∣swer;

1. Difficulty is an unreasonable pre∣tence in matters of indispensable Duty, and infinite consequence. Our Saviour commands us to strive to enter in at the strait gate; for strait is the gate, and narrow is the way, ('tis hard to find, and

hard to keep) but that only leads to Eter∣nal Life. The Kingdom of Heaven is to be taken by violence, and the Wrath to come escap'd by flight. 'Tis better to take pains than to suffer Pains: The Cords of Duty are more easie than the Chains of Darkness.

2. There is nothing in Religion insu∣perable to the Love of God, and of our Souls. Love is not cold and idle, but ardent and active in pursuit of its Ob∣ject. There are many Instances that re∣solved Diligence will overcome great ob∣stacles to the designs of Men. Demo∣sthenes the Athenian, was the most un∣qualified for an Orator of a thousand: His Breath was so short, that he could not speak out a full Sentence; his Voice and Pronunciation was so harsh, and his Action so ungrateful and offensive to the most delicate Senses, the Eye and Ear, that the first time he spake in the pub∣lick Assembly, he was entertained with Derision, and the second with Disdain by the People; yet by unwearied Indu∣stry and Exercise, he corrected his de∣fects, and became the most Eloquent and Perfect Orator that ever flourish'd in Greece. Now can there be any so diffi∣cult heigth in Religion, but a strong re∣solution, join'd with consequent endea∣vours, and the supernatural assistance of

the Holy Spirit, will gradually attain to?

To naked Nature, the Commands of plucking out the right Eye, and cutting off the right Hand, are extreamly hard: Carnal Men pretend they can as easily stop the circulation of the Blood, as mortifie their sensual Inclinations. But by the Grace of God 'tis not only possi∣ble, but pleasant, to abstain from fleshly Lusts that war against the Soul. I can do all things through Christ that strengthens me, saith the Apostle; the word implies, I can easily: St. John declares, his Com∣mands are not grievous: The yoke of Christ is a gracious yoke. The impotence of Men to obey Christ, consists in their obstinacy. They are not infected by Fate, nor determin'd by Destiny, and constrain'd by strict Necessity to follow their sinful Courses, but are chain'd to their alluring vicious Objects by the con∣sent of their own Wills.

I will, to convince those who are Chri∣stians only in title and profession, and pretend invincible impediments against performing their Duty, propound the Moral Excellencies that shin'd in some Heathens in regulating the angry and desiring Appetites. Socrates, who had a fiery Nature, that inclin'd him to sudden Anger, yet attain'd to such a constant

equal Temper, that when provok'd by Injuries, his Countenance was more pla∣cid and serene, his Voice more tempe∣rate, his Words more kind and obliging. Plato, surprized with Passion for a great Fault of his Servant, took a Staff to beat him, and having lift up his Hand for a stroke, stop'd suddenly; and a Friend* 1.9 coming in, and wondring to see him in that posture, said, I chastise an angry Man; reflecting with shame upon him∣self: Thus he disarm'd his Passion. When Alexander had conquer'd Darius, and taken his Queen, a Woman of ex∣quisite Beauty, he would not have her brought into his presence, that his Ver∣tue might not be violated by the sight of her. Scipio having taken a Town in Spain, and among them a Noble Virgin very beautiful, resign'd her untouch'd, with her Ransom of great value, to the Prince to whom she was contracted. If it be said, that Vanity assisted Vertue in these Persons, and one Carnal Passion vanquish'd another, the Desire of Praise, the Pride of Life, the Lust of the Flesh: But shall not Divine Grace be more pow∣erful than Humane Motives? The im∣potence of Carnal Christians is not from the defect of assisting Grace, but their culpable neglect of using it. But for the intire Conviction of Carnalists that are

under the tyranny of the voluptuous Appetites, and pretend they cannot re∣sist the attractiveness, and unbind the charms that fasten them to the Objects of their impure Desires; let it be consi∣dered, that a little contempt, or coldness of the Person by whom they are charm∣ed, a favourable aspect upon a competi∣tor, will turn their Love into Disdain, and break all society between them. And shall one Carnal Passion vanquish another, and the Terrors of the Lord, the Torments of an Everlasting Hell, be ineffectual to restrain them? The re∣membrance of this will cover them with Eternal Confusion in the next World. The Traveller complain'd of the rough∣ness of the way, when a Thorn in his Foot made it uneasie. Carnal Men com∣plain, 'tis a sad task to obey the Gospel, but their Lusts make it so.

3. 'Tis alledged, that the striving after perfect Holiness is unnecessary; by the Covenant of Grace a Man may be saved without it.

Before I discover the falseness of this pretence, I shall observe that Carnal Men, that they may live easily, endea∣vour to make their Principles correspon∣dent with their Practices, they bend the Rule to their depraved Appetites, and will not order their Life by the holy

Rule. The cursed and crafty Serpent will assist them in drawing false Conclu∣sions from true Premisses, and in oppo∣sing the Grace of the Gospel to its Pre∣cepts. When the Carnal Affections cor∣rupt the Judgment, the Mind will give license to the Affections; the case of such is dangerous, if not desperate. Thus the loose Opinion, That Men may be saved without absolute Perfection, therefore striving after it is unnecessary, makes Men remiss in Religion, and produces vain delusive hopes, that end in fearful dis∣appointments. To undeceive Men, the following Considerations may be effe∣ctual.

1. 'Tis true, we must distinguish be∣tween the Preceptive Moral part of the Covenant of Works and of Grace, and the Foederal. They agree in the former, and differ in the latter. The Gospel in∣joyns perfect Obedience as well as the Law; but the first makes it the Condi∣tion of the Covenant, whereas the se∣cond makes provision for our Imperfe∣ctions. According to the tenor of the first, the transgressing of one Command was a violation of the Covenant, and Death was the unavoidable consequence of Sin: for entire Obedience was the Condition of it. Adam sin'd once, and must dye for ever: But to sin against

the command of the Gospel and the Co∣venant is not the same: The Mediator interposes between the Righteous Judge and the Sinner; and Faith in him, not∣withstanding the killing Law, and the accusing Conscience, secures us from re∣venging Justice. Only final Impenitence and Unbelief, cut off from the benefit of the Gospel.

2. Tho' the Gospel allays the severity and rigor of the Law, and pardons our defects, yet it as strictly requires our sincere earnest endeavours after Perfecti∣on, as the Law requir'd exact Obedi∣ence. We are commanded to grow in Grace, 'tis direct matter of Duty, we are obliged to be holy, as God is holy, in all manner of Conversation: the Rule is inflexible, and none can by dispensation or priviledge be exempted from serious and constant endeavours to be intirely like God. Those who are pleas'd with the pretence, that perfect Holiness is un∣attainable here, and indulge their imper∣fections, are in the state of unrenewed Nature. They are sure they shall be bad always, and therefore will not labour to be better. But the Consideration that we cannot attain to the highest pitch of Holiness, is a spur and incitati∣on to the Saints to greater diligence, as

appears by the example of St. Paul be∣fore cited.

'Tis true there are different ages of the Children of God, some are as new born Babes, in a state of Infancy and Infirmity, others in their Minority, o∣thers are arrived to more maturity: and as the crying of an Infant discovers life as well as active mirth, so mourning for our Imperfections discovers the truth of Grace. And Saints of different Degrees are receiv'd into Glory: but none are who did not aim and endeavour to ••leanse themselves from all pollutions of flesh and spirit, and to perfect holiness. For with∣out sincerity we are not capable of the present favour of God, nor future bles∣sedness, and sincerity is inconsistent with the wilful neglect of our Duty.

Grace is a plant of Heaven, produ∣ctive of Fruits suitable to its quality, and 'tis proper to its nature, to be tending to Perfection. A Tree that ceases to grow before 'tis come to its perfection, and brings not forth Fruit in its season, withers and dyes. A Christian that is unfruitful has no Life, but is expos'd to the just threatning of Excision and the Fire. He that limits himself in Religi∣on, is in a state of Death. I have ins••st∣ed the longer upon this matter, that by clearness and Conviction, Men may be

dis-enchanted from that pernicious per∣swasion, that without using sincer••▪ en∣deavors to be perfectly Holy, they may safely go to Heaven.

3. I shall add to what has been dis∣cours'd of before, some other Arguments and Motives to excite us to be intentive to this great work. I shall first consider the perfection of the Rule laid down in the Gospel.

1. The Moral Law in its purity and perfection, that forbids Sin in every kind and degree, Thou shalt not Covet, and Commands Holiness in the most Spiri∣tual Sublimeness, Thou shalt love the Lord with all thy mind, heart, soul and strength, is the Rule of our Duty prescrib'd in the Gospel. 'Tis true, that Personal perfect Obedience as the Condition of Life, is abolish'd, as was before observed: if that lives we must dye for ever. But the command binds without relaxation. There is no permission of the least Sin by the Gospel. The looking to the Bra∣zen Serpent, did not alter the deadly qua∣lity of the poison of the Fiery Serpent, but stopt its deadly operation: Faith in Christ does not change the nature of Sin to make it Lawful, but hinders its deadly malignity in Working. Our Saviour tells us, He came not to destroy the Law,

but to fulfil it. And that heaven and earth should pass away, before one tittle of it shall fail; that is, lose its binding Authority. 'Tis as unalterable as the Law-giver, whose purity it represents.

Not only the Mysterious and Super∣natural Doctrines, the Objects of Faith, but Moral Duties, the matters of Pra∣ctice, are fully reveal'd only in the Go∣spel. The Humane Understanding was Darkness to Supernatural Truths, and dim with respect to the Rules of Life. Our Saviour has clear'd the Law from the false Glosses of the Pharisees, who by favourable Explications, and Cor∣rectives of its strictness, instead of curb∣ing their Lusts, did cherish and foment them. But the Oracle speaks without ambiguity: the Interpretation of our Saviour is clear and decisive, that the purifying the Heart, as well as the clean∣sing the Hand, is an Indispensable Duty▪ Holiness must be so pure, that we must not only abstain from polluting acts, but quench all polluting thoughts and desires: we must not only pardon externally the most provoking Injuries, but internally quench all inclinations to revenge: now it will require our Noblest Care, and most Excellent Endeavours to practice these high Rules.

If there were an extract of the Cor∣rupt Morals in the Philosophy of the Heathens, it would be visible how de∣fective it is to restore Man to his primi∣tive Holiness. They were Idolaters, not merely by Temptation, but by Prin∣ciple and Resolution: it was their Maxim that a Wise Man should Conform to the Worship practis'd in the places where they lived. Their Moral Philosophy ascended no higher than to instruct us how to act as Men: for it considers in them only Humane Qualities, and di∣rects their Actions in a respective order to Natural Felicity. To do justly, to dye generously, to allay the fiery agita∣tions of the Passions, that make Men miserable in themselves, and vexatious to others, is the highest pitch to which this Heathen Philosophy pretends. They had some glimmering confus'd Notions of their Duty towards God, but like the thin appearance of some Stars in a dark Night, without Efficacy.

But the Gospel reveals our Duty so as it may be clearly known, and strongly imprest on us. There are various Du∣ties in the compass of a Christians pra∣ctise, and 'tis an advantage to have them reduc'd to some comprehensive Heads, that may bring them often to our Minds. The Apostle gives us the bright sum of

our Duty: The grace of God that brings salvation, hath ••pp••••••'d unto all ••••n, teach∣ing us, th•••• d••nying ungodliness and worldly lusts, 〈◊〉〈◊〉 should li•••• godly, righteously ••nd soberly in the pr••••••••t world▪ There is no Rule more e••••••••••••ve and influential into the Life of a Christian, th•••• to wal•• worthy of God, becoming our Relation to him 〈◊〉〈◊〉 ou•• Heavenly Father, and our Union with his Son as our Spiritual Head, and the Supernatural Happiness reveal'd in his Word▪ We are com∣manded to ••••l•• ci••••••mspectly and ••••••ctly▪ not as fools b•••• 〈◊〉〈◊〉 wi••••. Sometime•• there is a particular e••umeration of our Du∣ties: Finally brethren, whatsoever things are honest, whatsoever things are j••s••, what∣soever things are pure, whatsoever things are lovely, whatsoever things are of good r••port, if ther•• be any vertue, any praise, think on these things.

From what has been said of the Ob∣ligation of the Evangelical▪ Rule, 'tis evident how destructive the Doctrine of the Church of Rome is, that many things prescribed in the Gospel, are Counsels of Perfection, not Universal Laws. A Doctrine fatally fruitful of many pernicious Consequences: of Spi∣ritual Pride, the poison of the Soul. They depress the Divine Law, while they Assert a more Excellent Holiness in un∣commanded

Works, and they exceed the rule in matters of Supererogation. It induces slothfulness: for they securely allow themselves in the neglect of their duty, and not only contradict the Gospel in their Practises, but supplant it in their Principles. And as they relax our obli∣gation to the Precepts of the Law, so by other Doctrines they release Men from the fear of the Sanction and Penalty▪ for the Doctrine of Purgatory takes a∣way the fear of Hell, and the Doctrine of Indulgences the fear of Purgatory.

2. The Gospel propounds to us Ex∣amples of Perfection to raise us to the best heighth.

1. We are Commanded to be perfect as our heavenly Father is perfect. There are some Attributes of God, that are not the Object of our Desires and Imitati∣on, but of our highest Reverence and Veneration. Such are his Eternity, Im∣mensity, Omnipotence, Immutability. There are other Attributes, his Moral Perfections, that are imitable: Holiness, Goodness, Justice, Truth; which are purely and fully declar'd in his Law, and visibly in the Works of Providence. This Command as was before explain'd, is to be understood, not of an equality, but resemblance. He is Essentially▪ Transcendently and Unchangeably Holy,

the Original of Holiness in understand∣ing Creatures. There is a greater dis∣proportion between the Holiness of God, and the unspotted Holiness of the Angels, than between the Celerity of the motion of the Sun in the Heavens, and the slow motion of the shadow upon the Dial that is regulated by it. It should be our utmost Aim, our most earnest En∣deavour, to imitate the Divine Perfecti∣on. As Wax is to the S••al, so is the Spirit of Man to his End, the same Cha∣racters are ingraved in it. The Soul is God-like, when the principal leading Powers, the Understanding and Will; are influenc'd by him.

The Heathen Deities were distinguish∣ed by their Vices, Intemperance, Impu∣rity, and Cruelty, and their Idolaters sin••d boldly under their Patronage. The true God commands us, to be holy, as God is holy; to be followers of him as dear Children: For Love produces desires and endeavours of likeness.

2. The Life of Christ is a Globe of Precepts, a Model of Perfection, set be∣fore us for our imitation. This in some respect is more proportionable to us; for in him were united the Perfections of God, with the Infirmities of a Man. He was h••ly, harmless, und••filed, and se∣parate from Sinners. His Purity was ab∣solute,

and every Graoe in the most Di∣vine degree was express'd in his Actions. His Life and Death were a compounded Miracle of Obedience to God, and Love to Men. Whatever his Father order'd him to undertake, or undergo, he entire∣ly consented to▪ He willingly took on him the form of a Servant▪ 'twas not put upon him by compulsion. In his Life▪ Humility towards Men▪ infinite descen••s below him, Self-denial, Zeal for the Ho∣nour of God, ardent Desires for the Sal∣vation and Welfare of Men, were as visible as the Flame discovers Fire. In his Sufferings, Obedience and Sacrifice were united. The willingness of his Spirit was victorious over the repugnance of the Natural Will in the Garden; Not my Will, but thine be done, was his un••l∣terable choice. His Patience was i••••••∣perable to all Injuries: He was betrayed by a Disciple for a vile Price, and a Mu••∣therer was preferr'd before him▪ He was scorn'd as a false Prophet, as a feigned King, and deceitful S••viour: He was spit on, scourg'd, crown'd with Thorns, and crucified; and in the heigth of his Sufferings never express'd a spark of Anger against his Enemies, nor the least degree of Impatience, that might lessen the value of his Obedience. Now consider, it was one principal Reason of

his Obedience, to instruct and oblige us to conform to his Pattern, the certain and constant Rule of our Duty. We may not securely follow the best Saints, who sometimes through Ignorance and Infirmity, deviate from the narrow way; but our Saviour is the Way, the Truth, and the Life. What he said after his wa••hing the Disciples Feet, (an Action wherein there was such an admirable mixture of Humility and Love, that 'tis not possible to conceive which excell'd; for they were both in the highest Perfe∣ction,) I have given you an Example, that what I have done to you, so do you, is applicable to all the kinds of Vertues and Graces exhibited in his Practice. He instructs us to do by his Doings, and to suffer by his Sufferings. He suffered for* 1.10 us▪ leaving an Example, that we may follow his steps. He levels the way, and makes it like a Carpet, by going be∣fore us. Those Duties which are very harsh to sensible Nature, he instructs us in, by his Preaching, and by his Passion. How can we decline them, when per∣form'd by him, in whom the glorious Deity was personally united to the ten∣der Humanity? His Life was a conti∣nual Lecture of Mortification. 'Tis the Observation of the Natural Historian, that the tender Providence of Nature is

admirable, in preparing Medicines for us* 1.11 in beautiful fragrant Flowers, that we might not refuse the Remedy, as more dis∣tastful than our Diseases. But how asto∣nishing is the Love of God, who sent his Son for our Redemption from Eter∣nal Death, and in his Example has swee∣ten'd those Remedies that are requisite for the Cure of our distemper'd Passions: the taking up the Cross, submitting to Poverty and Persecution, are made tole∣rable, by considering that in enduring them, we follow our Redeemer. Can any Motive more ingage and incourage our Obedience, than the perswasive Pa••∣tern, and commandingly Exemplary of* 1.12 our Soveraign and Saviour? Can we be averse from our Duty, when our Law∣giver teaches us Obedience by his own practice? Can any Invitation be more attractive, than to do that for Love to him, which he did for Love to us and our Salvation? We are his Subjects by the dearest Titles, and our own Consen••; we are dedicated to his Honour; and as the Apostle tells the Galathians, If you are circumcised, you are debtors to keep the whole Law, by the same Reason, if we are baptized, we are obliged to obey the Law of Faith; to order our Lives ac∣cording to the Doctrine and Example of Christ. An unholy Christian, is a Con∣tradiction

so direct and palpable, that one word destroys another; as if one should say, a living Carcass, or a cold Calenture. We must adorn the Gospel of Christ by the sacred splendour of our Actions. An innocent Life from gross notorious Sins, is a poor Perfection; we must shew forth the Vertues of him, who has called us to his Kingdom and Glo∣ry. Men usually observe what is ••mi∣nently better, or extreamly worse, in any kind: The excellent Goodness of Chri∣stians recommends the Goodness of the Gospel, and convinces Infidels, that it came from the Fountain of Goodness.

The Primitive Christians endur'd the Fiery Tryal with insuperable Constan∣cy; and the most powerful Argument that inspir'd their Courage, despising Life and Death, was, that Christ was their Leader in those terrible Conflicts; he was their Spectator, when* 1.13 they incounter'd fierce Beasts, and fiercer Tyrants, for the defence of his Truth, and Glory of his Name; and while they were suffering for him, he was preparing Im∣mortal Crowns for them. This St. Cyprian, in his Pa∣storal Letters to the Christi∣ans in Africa, represents

with such powerful Eloquence, that kin∣dled in their Breasts a Love to Christ stronger than Death.

3. The Angels are propounded to us as a Pattern for our Imitation. Our Sa∣viour directs our desires, that the Will of God may be done in Earth, as 'tis done in Heaven. The Will of God is either Decretive or Preceptive: The Decretive extends to all Events; nothing falls out at Random, nothing by rash Chance and Casualty, but all things come to pass according to the Counsel of his Will; by his Efficiency or Pormission. The Pre∣ceptive Will of God is the Rule of our Duty▪ This is the Will of God, even yo••r Sanctification: This is intended here▪ for 'tis to be performed in conformity to the Obedience of the Angels. But ••••s comprehensive of our resign'd submission to the Will and Wisdom of God in the disposals of Providence, as well as to our active subjection to his Commands▪ We are equally obliged to acknowledge and honour his Sovereignty and Do••i∣nion in ordering all things, as to yi••••d Obedience to his Sovereignty declar'd in his Laws. The Psalmist addresses him∣self to the Angels, as our Pattern; Bless the Lord ye his Angels that excel in strength, that do his Commandments, hear∣kening to the voice of his Word••▪ The

Angels are the eldest off-spring of God's Power, Glorious, Heavenly and Immor∣tal Spirits. The Title of Angels signi∣fies their Office; their Nature we do not fully know. We can tell what they are not, not Fl••sh nor Blood; but negatives do not afford Knowledge. 'Tis not Knowledge to declare what things are not, but what they are. Their excellen∣cy is discovered in Scripture, in that the highest degree of our Perfection is ex∣press'd by likeness to the Angels. The Perfection of Beauty in Stephen is set forth, They saw his Face, as the Face of* 1.14 an Angel. Excellent Wisdom in David; My Lord the King is wise as an Angel of* 1.15 God. Perfect Eloquence▪ Tho' I speak* 1.16 with the Tongues of Men and Angels. And the Apostle, in asserting the infinite dig∣nity of the Mediator, proves it by this Argument that he is above the Angels; To whi••h of the Angels did he s••y, thou ••••t my Son? that is, in a high and pecu∣liar manner: Now if they had not been in the highest order of Creatures, the Argument had not been conclusive; yet they are infinite descents below God▪ The Heavens are not clean in his sight, the Stars are not pure befor•• him. The Seraphims v••il their Faces and their Feet in his glorious presence, and cry one to ano∣ther, Holy, holy, holy, Lord God of Hosts,

the whole Earth is full of thy Glory: His separate and transcendent Attributes are the Foundation of their Humility and Subjection.

2. They received their Being from his meer Pleasure. This most free Favour infinitely binds them to his Service. A derived Being has dependant operati∣ons.

3. They are confirm'd in their state of ever-flourishing Fe••••city, by pecullar Grace. In the morning of the Creation Heaven shin'd with innumerable Sta•••• the Angels of Light, of whom a vast number are by their Rebellion, become wandering Stars, to whom is reserv'd the blackness of darkness for ever. How dread∣ful was their Fall? From what Felicity into what Woe? Now the good Angels are in a supernatural state, without the least danger of Change and Separation from the blessed Presence of God. The Grace of Confirmation renews their ob∣ligation to the Divine Goodness; they are not safe in themselves, but their fide∣lity is secur'd by the continual influence of the Holy Spirit. In them is perfect Light, and perfect Love, the fountains of their Obedience. The matter where∣in their Obedience is exercis'd is secret to us; the Laws and admirable Order in Heaven, are not fully discovered: But

we are assur'd, they continually magni∣fie and celebrate the Perfections of God. In this lower World, they are ministring Spirits to the Heirs of Salvation, the adopted Children of God. The highest Angels are not exempted from this Ser∣vice, nor the lowest Saints excluded from the Benefit of it. How many unfore∣seen and inevitable dangers, as to Hu∣mane prevention, do they prevent? The evil Angels would destroy the Saints, from a Principle of Revenge and Despite against the high and everlasting Judge, and are hindered by the interposing of the good Angels. Michael overcome the Devil, in the contention about the Body of Moses. The Devils have totally lost their Moral Excellency, and their Natu∣ral Excellency, their Lustre and Power are lessen'd. But of what Power they have to do Mischief, there are terrible Proofs recorded in Scripture: They rai∣sed the Storm that overthrew the House, wherein Job's Children were suddenly destroy'd; and struck his Body with loathsome and tormenting Boiles.

The good Angels inspire holy thoughts, and excite holy affections in the Saints: For certainly they have an inspiring Fa∣culty for Good, as the Devils have for Evil. Satan put it into Judas his Heart to betray Christ. They execute Ven∣geance

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upon the wicked: The Angel of the Lord destroyed in one night, 〈◊〉〈◊〉 hun∣dred fourscore and five thousand of the Assyrian Army. When the Saints leave the World, the Angels guard them through the Air, the dominions of Sa∣tan, and secure them from the spiritual Pharaoh, who pursues them in their pas∣sage to the Coelestial Canaan.

At the last day they shall gather the Elect from all the quarters of the World▪ before the Tribunal of Christ; and after the Judgment is past, they shall cast the Wicked into everlasting Fire.

The perfection of their Obedience is signified: They obey God readily with∣out delay or reluctancy. Delay is a ver∣tual denial of Obedience. The Angel told Zacharias, I am Gabriel that stand in the presence of God: It implies his prepared disposition to receive and per∣form all his Commands. 'Tis said, they hearken to the voice of his Word: the first signification of his Will puts them in motion. They entirely obey him; there is no allay, no mixture of Contraries in their Principles, nothing suspends or breaks the entireness of their activity in God's Service. They obey him with all their Powers, and the utmost efficacy of them. 'Tis said, He makes his Angels Spirits, his Ministers a flam•• of Fire:

to signifi•• their celerity and vigout in doing God's Will. They fly like the Wind, to rescue the Saints from immi∣nent destructive Evils; and like a flame of Fire, are quick and terrible to con∣sume the wicked. They fully perform his Commands: The two Angels that were sent to preserve L••t, from the de∣struction of Sodom, while he lingred, they took him by the Hand, and brought him out of the City, and would not de∣stroy it till he was safe. They freely and chearfully obey God, esteeming his Ser∣vice their Glory and Felicity. They are stil'd Thrones and Dominions, Principali∣ties and Powers; but they are more plea∣sed in the title of his Angels; that is, Messengers, and in the relation of his Servants. They esteem it their highest Exaltation and Happiness to obey God. They with as much diligence and de∣light watch over the meanest Saints, though never so obscure and despicable in the World, as those who are in Royal Dignity; because they in it obey the Orders of God. They are steddy and uniform in their Duty, above all temp∣tations from Hopes or Fears that may slacken their Endeavours, and unstring the bent of their Resolutions in his Ser∣vice. There is an eternal constancy in their Obedience.

It may be said, this Example is above our level in the present state: Our wings are broke, we flag, and cannot reach so high a flight. We sometimes conceive more clearly, sometimes more darkly of our Duty: We are sometimes declining, sometimes reviving and returning to our Duty: We do not practice Obedience with that degree of diligence as 'tis com∣manded. The weakness of the Flesh controuls the willingness of the Spirit. How should it upbraid us that we fall so short in the imitation of Angelical Obe∣dience, who are under equal, nay pecu∣liar, Obligations to please God? The Grace of God in our Redemption, is more illustriously visible than in their Creation: The Goodness of God was most free in making the Angels; but 'tis merciful in saving Man from extream Misery, the desert of his Disobedience. The Divine Power made the Angels, but Men are redeemed by the dearest Price, the Blood of the Son of God. In this God commended his Love to us, that when we were Sinners, he gave his Son to dye for us. Now Beneficence is magni∣fied by the principle and motive of it; Gifts are endear'd by the Affection of the Giver, and ingenuous Thankfulness chiefly respects it. All the precious Be∣nefits, and vital Influences, that we re∣ceive,

are from the dearest Love of God: Supposing the Angels receive as great Favours from his bountiful Hand, yet there is a clearer discovery of his Heart, his tender and compassionate Love in our Salvation. How should this Consi∣deration inspire our Prayers with a holy Heat, that God would inlighten our Minds to know his holy, acceptable and perfect Will, and incline our Wills to choose it, and enable us to do it, as the Angels, the most illuminate and zealous Servants of God?

4. The Scripture has lighted up ex∣cellent Examples of Holiness in the Lives of the Saints upon Earth, for our dire∣ction and imitation. There is a great advantage by looking on Examples; they are more instructive than naked Pre∣••••pts, and more clearly convey the know∣ledge of our Duty. A Work done in our sight by another, directs us better in the practise of it, is more acceptable, and of more powerful efficacy to reform us, than Counsel and Admonition by words. A Reproof, if spoken with an imperious air, wherein Vanity has a vi∣sible ascendant, is heard with distaste, and often with disdain; but an excellent Example is a silent Reproof, not direct∣ed immediately to irregular Persons, but discovers what ought to be done, and

leaves the application to themselves, and the impression is more quick and pene∣trating than of words. In difficult Pre∣cepts, no Argument is more effectual than Examples; for the possibility of do∣ing them is confirm'd by Instances in others; and the pretence of Infirmity is taken away. The Command binds us to our Duty, Examples incourage us to performance. The pattern of the An∣gels, who are pure Spirits, is not so in∣fluential upon us, as the pattern of the Saints, that is more correspondent and proportionate to our present state; as the Light of the Stars, that are so vastly distant, is not so useful in managing our Affairs, as the Light of a Candle that is near us. The Saints are nearly allied to us; they are clothed with the same frail garment of Flesh, they had like Passions, and were in the same contagi∣ous World, yet they were holy and hea∣venly in their Affections and Actions: They lived in civil Conversation with Men, and spiritual Communion with God. This will take away the pretence of Infirmity; for we have the same word of Grace, and spirit of Grace, to strengthen us.

The practise of Holiness is regular and uniform, wherein the Saints resemble one another; yet there is a conspicuous singu∣larity

of active or suffering Graces in some Saints, that eminently distinguish them from others; and these we should especially regard. Enoch walked with God: His Life was a continual regard of God▪ therefore he was translated into his glo∣rious Presence. Abraham's Faith was illustrious, in that without reluctancy, he address'd himself to offer up his be∣loved Son; a Command so heavy, that God would not permit his performing it. Moses Self-denial was truly admirable, in choosing to live in a solitary naked De∣sert, rather than in the Egyptian Court, wherein was the heigth of Pomp, and the centre of Pleasure. Job's Patience was unparallel'd, when encompass'd with the sharpest Affliction. Daniel prefer'd a Den of Lyons to Darius's Palace, ra∣ther than neglect one day his desired Duty of Prayer to God. Whom would it not inflame, to read the Narrative of the Tryals of the excellent Saints record∣ed in the 11th to the Hebrews? They were persecuted and patient, afflicted and resign'd; they were victorious over the blandishments of the alluring World, and the terrors of the enraged World: From those Instances, the Apostle ex∣horts us to run our race with Patience, looking to Jesus the author and finisher of our Faith. The Knowledge that is in

our view from the practice of others, will make Obedience more easie, and best lead us to practice. These excellent Examples should make us blush with Shame, and bleed with Grief, that not∣withstanding there is a more copious communication of Grace by the Gospel, than under the Law, and a more clear revelation of the glorious Reward, we are so many degrees below them. No∣thing* 1.17 will convince us more of our Ne∣gligence, than comparative and exem∣plary Instruction. There is an envious Emulation among those that are in Pub∣lick* 1.18 Places; 'tis not so pleasing to see many below them, as 'tis uneasie and grievous to see any above them. This seems to be one of those Plants, that in its native Soil is poisonous, but trans∣planted into another Climate, and under another Heaven, is not only innocent, but healthful. 'Tis a noble Emulation worthy the breast of a Saint, to strive to excel others in Holiness.

5. Our present Joy, and future Glory, are improved according as we rise to Per∣fection here. The Life of a Saint may be compar'd to the Labour of the Bees, who all the day either fly from their Hives to the Flowers, or from the Flow∣ers to their Hives; and all their art and exercise is, where there is fragrancy or

sweetness. In divine Worship the Soul ascends to God, by holy thoughts and ardent desires, and God descends into the Soul, by the communication of Grace and Comfort.

'Tis true, the Carnal Man cannot see nor taste the divine delight, that a Saint has real Experience of; for a lower Na∣ture is incapable of the perceptions and enjoyments of an higher: A Plant can∣not apprehend the pleasure of Sense, nor a Beast the pleasures of Reason; and Reason must be prepared and elevated to enjoy the pleasures of Holiness, which makes all the charming Contents of this World insipid and nauseous: For accor∣ding to the excellency of the Objects, and the capacity and vigour of the Fa∣culties exercised upon them, such is the delight that results from their union. The holy Soul is a Heaven inlightened with the Beams of the Sun of Righte∣ousness; a Paradise planted with immor∣tal Fruits, the Graces of the sanctifying Spirit; and God walks in it, communi∣cating the sense of his Love.

Are not Life, and Light, and Liberty, productive and preservative of Joy? And consequently, as the natural Life, the more lively and vigorous, the more plea∣sant it is, so the spiritual. The more we are like God, the more we are loved

of him, and the more clear revelations of his Love are communicated to us. The more we are freed from the chains of Sin, and bondage of Satan, the more joyful and glorious is our Liberty. In∣deed, the Saints are sometimes in dark∣ness, but their Sorrows are from their defects in Holiness; from their not im∣proving the means of Grace, whereby they might rise to Perfection: For as when Sadness oppresses us, the vital Spi∣rits retire to the Heart, and are shut up in their springs, that Nature does not perform its operations with delight; so when the Holy Spirit, the Eternal Com∣forter, is grieved, by our quenching his pure Motions, he withdraws his com∣forting Influences, and the Soul is left desolate. The Experience of all the Saints is a demonstration, that Religion the more it fastens us to our Duty, and to God, by the bands of Love, the hap∣pier we are; and that the state of a re∣newed Christian, is so far from being gloomy and melancholy, that 'tis the joyful beginning of Heaven.

By excelling in Holiness, our future Glory will be increas'd. The life and order of Government consists in the dis∣pensing Rewards and Punishments. God will recompence the wicked according to the Rule of Justice and their Desert;

and the future Happiness of the Saints will be in degrees, according to the de∣grees of their Holiness. Not as if there were any Merit in our Works to pro∣cure the Eternal Reward, which is the Gift of his most free Love; but his Love rewards us according to his Promise, that they who sow bountifully, shall reap bountifully; and in proportion, as the Graces of the Saints are exercised here, their Glory will be in Heaven. In this the Goodness of God is admirable, he works all in us, and rewards his own work: His Service is the best; for he that commands, works; and he that obeys, reigns. If we respect the Glory of God, and our own, let us endeavour to be compleat in Holiness.

'Tis true, God bestows his Favours as a free Lord, and liberal Benefactor, va∣riously; but he distributes Rewards in the next Life as a Governour, according to the inviolate Rule establish'd by his Wisdom in his Word. As the quality of the Reward is according to the kind of our Works, so the degrees are ac∣cording to the measure of them. To imagine that a Carnal Man may be sa∣ved without Holiness, is as unreasona∣ble, as to think that a Man may be made miserable without Sin. It is to

attribute an irregular Clemency to him. We must distinguish between the desert of the Reward, and the order of dis∣pensing it. There is no possibility or shadow of Merit; for the Grace of Obe∣dience is antecedent to the Grace of the Reward.

Notes

• * 1.1

  Isa. 6.
• * 1.2

  Rom. 9. 2.
• * 1.3

  Perfec••orum est nihil odisse in peccatore praeter peccatum. Aug.
• * 1.4

  Boni Viri fa∣mam propter Conscientiam. Sen.
• * 1.5

  Jer. 13. 17.
• * 1.6

  Luke 23.
• * 1.7

  Psal. 141. 5.
• * 1.8

  Dixisti sufficit peristi. Aug.
• * 1.9

  Exigo poenas ab homine iracun∣do. Oblitus servi quia ali∣um quem potius castigaret inve∣nerat. Sen. 〈◊〉〈◊〉 Ira, lib. 3.
• * 1.10

  1 Pet. 〈◊〉〈◊〉.
• * 1.11

  Visu ipso ani∣mos invitavit etiam deliciis auxilia per miscens. Plin. l. 22.
• * 1.12

  Dominus & Deus noster quicquid docuit fecit, ut disci∣pulus excusatus esse non possit, qui discit & non facit. Cypr. Ep. 56. l. 1.
• * 1.13

  Si vos acies vocaverit, si cer∣taminis vestri dies venerit, mi∣litate fortiter dimicate constan∣ter, scientes vos sub oculis pre∣sen••••s domini dimicare, & con∣fessione nominis ejus, ad ipsius gloriam perve••ire. Quis non pre∣tiosam in conspectu Domini mor∣tem non fortiter & constanter excipiat, placiturus ejus oculie qui nos in confessione nominis sui de super spectans, volentes com∣probat, ad juvat dimicantes, vincentes coronat. Cypr.
• * 1.14

  Acts 6. 15.
• * 1.15

  2 Sam. 14. 20.
• * 1.16

  1 Cor. 13. 1.
• * 1.17

  Cur ergo ad ex∣cujationes proni, quae fortiora sunt non intue∣mur?
• * 1.18

  Nemo eorum qui in republica versantur, quos vincat, sed a quibus vincitur, aspicit: Et illis non tam jucun∣dum est multos post se videre, quam grave aliquem ante se. Sen. Ep. 73.