Motives to holy living, or, Heads for meditation divided into consideratins, counsels, duties : together with some forms of devotion in litanies, collects, doxologies, &c.

§. 10

VII. Con∣cerning the Faisibility, Easiness, Excellen∣cies, of It.

VII. Next; Concerning the Faisibility and Easiness of this Service.

Consider,

1. The great light, we have, of Natural knowledge.

2. The natural Inclination we have to many good Du∣ties, (as to Sobriety, &c.) only alterable by custome, and ill example; and our Passions very serviceable to the ex∣ercise of Vertues.

Digr, Of the Art of well using, and heightning, the Passion toward things of Piety.

3. The Easiness of Christ's Yoke (Matt. 11.30.) after a while, upon contrary custome, and the removal of temptations; (as may be gathered by the perseverance of Saints bearing this Yoke still with more, and more zeal, whereas no forced actions are permanent): It being

in many things heavy at first, not so much from its oppo∣sition to natural Inclinations; as to vicious habits, and ill education, and inadvertency of admitting alluring Ob∣jects &c, His Commandments are not grievous. 1. Jo. 5.3.

4. The many Benefits of our Saviour to mankind (which see displayed more largely below Medit. 5.); and the ad∣vantagious repairs of our losses by the first, in him, the second, Adam; and ours far happier times, since the Gospel.

5. The near Relations the Son of God, out of infinite love, hath contracted to us by his Incarnation; He our Father, we his Children; He our Husband, we his Spouse; He our Head, we his Members; He our Root, we his Branches; He the Foundation, we his Building; He the Son of God, we his Brethren; we his People, and He our High-Priest, who after he had here offered himself a Sa∣crifice for us now, with his Blood, in the Heavenly Sanctu∣ary makes perpetual Intercession for us.

6. Baptisme, in our Infancy, or at what time soever worthily received, rescuing us from the Curse of Adam and his Posterity; and totally cancelling all former here∣ditary, or personal, Guilt gratis; and restoring to us su∣pernatural Grace, lost by our first Parents, and God's friendship, and favour: only carnal Concupiscence not quite eradicated, to make the acts of Vertue more valu∣able, and the victories of Grace more excellent.

7. The sufficient ability all the baptized have, by this Grace procured by the death of Jesus, and applied in Bap∣tisme, to perform the Covenant of the Gospel, and all the obedience that is required under pain of Damnation; and to live free, from the habit of any small sin, from the single Acts of any great one.

8. The great disparity of the malignity and guilt that is in Sins; of which whilst we daily fall into some of the less, yet we may, and good Christians do totally

avoid the greater; in which respect they are called Saints, Holy, Righteous, dead to, and no more committers of, Sin &c.

Digr. Of the narrow extent of Sins of excusing (i. e. of natural) Infirmity; which Infirmity is either in avoid∣able ignorance, when the understanding is cozened; or inadvertency or want of observation, when the choice is surprised. Hence great sins cannot be such; since we are neither in general ignorant of them; nor, in particu∣lar Acts unobservant of them: nor yet small sins be such if multiplied; since they also when frequent, must needs be pre-observed.

Of the danger of that Tenent [that God's Command∣ments cannot be kept, or fulfilled] in that sense, as it is vulgarly misunderstood: (1.) That we cannot live free from all greater sins (See Matt. 19.17. — 5.17, 18. com. 19, 20. — Rom. 8.4.) as, from all Uncleanness, and For∣nication, Avarice, Detraction &c; all greater degrees of Intemperance, of Anger, Impatience, &c.

9. Many omissions of doing some good, and deficiencies in doing good, not formal fins, though all are imper∣fections.

10. The many Benefits of the Holy Ghost (which see collected more fully below in Medit. 6.) This the Pro∣mise of our Lord as he before was of the Father; and this after his Ascension sent by him to abide with his here on earth, in his necessary absence, until his second com∣ing; and that, not to be a cohabitant with us, as he; but an inhabitant within us, now made his Temples; the Seed of God giving us a second Nativity, and making us new Creatures born of God, conveying into our Souls Holiness, and into our Bodies immortality and life; as our former Nativity did Sin and Death; inwardly illu∣minating our understandings in the highest Mysteries of our Salvation, and confirming to the Soul all that truth,

which our Lord taught to the Ear; and commu∣nicating to the more perfect extraordinary Revelations, and secrets of God: from time to time, inspiring the will with new, and divine affections, and inflaming those more perfect with a more impetuous and impatient love of God; some elevated to Rapt, and Extasy, and to so perfect a Contemplation of, and Union with, the divine Majesty, as this life is capable of; and whilst it acting thus in us, a Paraclet also interceding for us, with groans unexpressible, asking all things for us; and predirecting us in our affairs (many times contrary to humane reason) according to the Will of God: which Will as to the pre∣sent, and future this Spirit also knows; and crying in our hearts Abba Pater: superabundantly comforting us in all secular Distresses; and animating, and sealing us to future everlasting Glories. O the high Nobility of a person once Regenerate! What Holiness may not a man confidently aspire-to, that is thus inhabited by God!

11. The powerful, and diligent, assistances of the good Angels; who, as being Fellow-Citizens, and Members under the same Prince, and Head Heb. 12.22. —Eph. 1.10. —Col. 1.20. full of Charity attend especially on the necessities of the Saints: Daily carrying our Prayers, and joyfully presenting our good Endeavors, to the heavenly Majesty; and procuring, and ministring his Blessings to us, and rejoycing over one Sinner that repenteth; waging a continual war against Satan and his Angels in our de∣fence; suggesting, we may presume, as assiduously good things to our mind, as Satan doth evil; and, since their Charity is no less than his Malice, as diligent to preserve, as he to destroy, us; and to entice to good, as he to tempt to evil. Lastly, their number in the spacious higher world infinitely great without expression (See Heb. 12.22. Matt. 26.53. Dan. 7.10. Rev. 12.4.) And all the se∣veral Titles of their divers Orders; as Thrones, Domina∣tions,

Vertues, Principalities, Powers, Arch-angels, Angels, (excepting the Cherubin, and Seraphin, the nearest At∣tendants upon the heavenly Majesty. Esay. 6.2. Rev. 4.6. comp. Ezech. 1.5, 26.) implying Government, or Ser∣vice, (See Dan. 10, 13.20, 21. Eph. 1.21. —3.10. —6.12. Col. 1.16.—2.10.15. Rev. 15.7. Matt. 18.10.—24.31. Luk. 16.22.) they always giving a relation, or account, of their Embassies, and Imployments, to their Superior Potestates, or to God: who, tho in himself Omnipotent yet is thus pleased, by many Subordinations of Agents, to govern the Universe, but especially to provide all man∣ner of Protection for his Servants in it. And, if for no∣thing else, yet what a sad thing were it to be wicked, for this, that we should thus contristate so many near, tho not seen Friends, and Patrons, labouring our Salva∣tion in vain. For these see Ezech. 10, 11, 12. —6.50. 2. Pet. 2.11. comp. 10. Job. 1.6. Dan. 4.13.17. Rev. 8.3. —4, 5. —5, 6. Zech. 4.10. Luk. 1.19. Tobit 12.15. 1. Kin. 22.19. Psal. 84.7.

12. The Prayers, and Intercessions of the beatified Saints in Heaven for us here on Earth, secure of their own Sal∣vation, still solicitous for ours; and the many Benefits that are received thereby.

13. The Good growing better by perseverance in well∣doing from custome, and a former habit; as the wicked, by continuing in sin, grow daily worse.

Digr. Of the great Power of Custome.

14. That, as it is a very dangerous condition, if any, (after having begun in a more special manner to serve God, and after much well-doing) shall fall away, and abandon themselves to sin; so it is no easy matter for, nor often happens to, those, who are once truly converted to God, after they have found such a difference in their Satisfaction, and comfort in serving God, from what they had in serving the World; and after their tast of earthly

pleasures is so much altered (Rom. 6.21.) so to fall-away; but that falling they easily and quickly rise again; and are very unquiet, and discontented, whilst they live in their sin.

Digr. Of the great folly of not undertaking a strict, and holy life, out of fear of inability to persevere.

15. The great retardements he receives, who hath made some Progress in Holiness, and Mortification, for the committing any single act of any greater sin, from the fears he hath 1 Of loosing all his former pains, and holy endeavors of the Reformation of himself [Ne perdat quod operatus est 2. Jo. 8. I have washed my feet, how shall I defile them? Cant. 5.3.] 2 Of the after-long griefs, and self-afflictions he knows he shall suffer for such an act. 3 Of his being, though pardoned, yet set so much backward in his love to God, and the love of God to him. 4 And of his being denied those great visitations, and consola∣tions of the Holy Spirit.

16. The certain addition of new and greater Graces upon former well managed. Habenti dabitur Matt. 11, 12.

17. The chiefest Graces of God's Spirit ordinarily not meerly gratuital, but rewards of former service; and no∣thing given that is not first laboured for, except the abili∣ty to labour for them. The Grace little [in comparison] which is bestowed at the first; And this little again, from the unprofiting, withdrawn; Non habenti auferetur, quod habet. Regnum coelorum patitur vim, & violenti rapiunt.

18. Our Preparations necessary for attaining Grace; and that it ordinarily worketh in us according to each man's capacity, and his former natural, and acquired, parts; neither, usually, changeth it in us all natural im∣perfections.

19. The accesses, and recesses, and the vicissitudes of the Influences, and Actings of the Holy Spirit in us, accord∣ing to the more, or less, exercise of our Devotions; the

several preparations, and elevations, of the heart towards God, and Divine things; and also according to the pre∣sent needs of our imployments, sufferings, &c; and that it is excited, and improved by our fervency, and care; and cooled by our neglect; grieved, affronted, quenched, by our resistance. (See 1. Cor. 12.31. —2. Tim. 1.16. 1. Tim. 4.12, 13, 14, 15. —2. Tim. 2.1. Apocal. 3.19. Rom. 12.11. —2. Cor. 6.1, 2. —8.7. Gal. 5.25. Eph. 5.17, 18. Col. 3.14, 15, 16. Col. 4, 5, 6. Heb. 12.28. Eph. 4.30. Matt. 25.8. 1. Thes. 5.19. Heb. 10.29. 1. Cor. 3.17. Most of which Texts are Exhortations concerning husbanding, and improving the Graces re∣ceived of God, and not resisting the Spirit. Therefore (not to incur such hazard) the internal motions of this Spirit whether operating in the Understanding, or the Will, are to be very diligently attended-on, expected, hearkned to, especially in time of Prayer: with much silencing of our own reason, and passions; and, among other things, its unity carefully to be preserved in a bond of Peace with all our Fellow-members. Eph. 4.3, 25. Col. 3.14, 15. Phil. 1.27.

20. God's Spirit working (less, or more) in all the Re∣generate (Gal. 5.17.): and all those Acts, mentioned Gal. 5: 22, 23, its Fruits; And, therefore, we obliged to a reverent entertaining, and prosecuting, of all those illu∣minations, and motions that arise in us, which we think tend to any good; (though many times the Spirit, to ad∣vance our co-operation, and reward in doing well upon less assurance, gives no evident testimony to its self;) this pious resentment of the Celestial Influence that we dayly receive, much encouraging us to go forward in Piety, and to return our thanks.

Digr. Of the well keeping, and preserving, Graces given.

21. Internal Consolations much more abounding, by external, and secular, avoided.

22. By more holiness a ready assent to more illumina∣tions (qui sequitur me, non ambulat in tenebris): and Chri∣stianity not so much a Science, but Experience (sentitur, antequam discitur); nor do they (though much learned,) who serve not, truly know God, (i. e.) in his chiefest Ex∣cellencies, (He being so intelligible only by this Experi∣ence): but they do remain still in darkness, and Wisdome is justified only of her children.

23. By practising and exercising of things better, the speedy attainment to a perfect dis-affection, and contempt, of things worse and nothing worth. So, by purging our selves from those works which are opposite to the doctrine of true Faith, we procure a true Faith (see Jo. 3.19, 20. —Jo. 5.44.) Quod nolumus, difficile credimus: from working, believing; and from working, loving.

24. The great vertue and efficacy of the most excellent Grace of Charity, or Love; which, once possessed, doth the work and effect of all other Graces, by its own power; and cureth all Sins better than their proper remedies; whilst it seeks in all things punctually to observe, and conform-to, the Will of him, and in no small thing to dis∣please him, with whom this ravished Soul is sick of Love. Whilst she careth only for the things of the Lord, how she may please the Lord 1 Cor. 7.23. and languishing with a per∣petual desire of two things; 1. Prayer. 2. Mortifications, and Sufferings; the last, the more to shew her love to God; the other, always in some manner to enjoy it. And this love of God also infers that of our Neighbour, in res∣pect of the many near relations he hath to God, and be∣sides the Precept of it. And this love of our Neighbour again, in its doing them no manner of ill, compendiously fulfills all the other laws of our Duty towards them; as is observed by the Apostle, Rom. 13.9, 10. —1. Cor. 13.4.

25. The excellent degrees of Perfection, that may be at∣tained in this life; And that our future glorification cheifly

consists in a higher degree of Sanctification, and Ʋnion with God, and with Christ; And this also, then to be en∣joyed in a higher degree by those who have acquired it here in a higher measure. Hic esse incipimus, quod futuri sumus.

26. The holy Pattern of our Lord, and of the Saints, that have gone before us, shewing the Evangelical Pre∣cepts, practicable; and inviting, and incouraging, our imitation. Ecce Ecclesia plena gregibus &c. St. Aust. Confess. 8. l. 11. c. Behold the Church full of Societies of good Examples. There are embraced within her arms so ma∣ny children, Boys, and Girles, so much flourishing Youth, and all other Ages &c. Tu non poteris, quod isti & istae? Art not thou able to do what those Youths and Maidens are?

27. The high estimation and value the good works of his Saints have with God. As being the acts, of his adopted Children; of his Son, whose Members they are; and, he in them, and they in him: Of his Holy Spirit, always to be acknowledged the principal Author of all these in them.

28. The Progress of Piety, to consist in an holy emula∣tion and coveting, and pursuing, still higher spiritual Gifts (1. Cor. 12.31. —14.1.); in inventing, and be∣ginning every day some new resolutions of holiness; thinking no Sanctity, already acquired, worthy to gain eternal life (Not as though I had attained, or were already perfect, but I pursue &c. said the great Apostle Phil 3.12, 13, 14. Matt. 11, 12.): And, that it is not want of Grace, but of our indeavour, and using at first some force upon our selves (according to which the Spirit is en∣creased) that hinders us from being Saints, (the violent take heaven by force.) Et il Paradiso non è fatto Per ì Pol∣troni.

29. The chief advance of our spiritual Estate, to be assi∣duity

of Prayer; with the neglect of which, those, who attempt Holiness, seem only to indeavour to serve God with more pains, and trouble; and to deprive themselves in their work of all content and solace; and besides, of those strong inclinations to the attempting still something more excellent, which the very exercise of Prayer is not only a Means to procure, but (by exciting in us the love of God) an Instrument to effect.

30. The just aggravations of our continuance in Sin, when we are by the former considerations left without any Plea of inability to Vertue, and Piety.

Digr. 1. Of the hainousness, and danger of return∣ing to Sin, or looking back towards forsaken pleasures, after having escaped their former pollutions (2. Pet. 2.21.) and tasted the heavenly Gift (Heb. 6.4.)

Digr. 2. Of the great Peril, and also Ingratitude, of neglecting or resisting the Motions of the Holy Spirit in us, or incurring those Sins, whereby it is offended, and grieved; and, of the desolate condition of such, as are once thus forsaken.