Chapter 12

♦“frequently” replaced with “frequent” per ErrataThe pleasure and sweetness of an humble temper.19. Again, this grace is accompanied with a great deal of happiness. The proud person is a trouble to all that converse with him, but most of all to himself. Every thing is enough to vex him; but scarce any thing sufficient to please him. But the humble person hath the advantage when he is despised, that none can think more meanly of him than he doth of himself; and as he is less affected with injuries, so he is less obnoxious to them.Contention, which cometh of pride, betrays a man into a thousand♦inconveniences, which those of a meek and lowly temperseldom meet with. True humility begets veneration among wise men, whilst pride defeateth its own design, and depriveth a man of that honour it makes him pretend to.♦“inconvenices” replaced with “inconveniences”20. And the exercises of humility which relate to God, are accompanied with the greatest satisfaction. It is impossible to express the delight which religious persons feel in the lowest prostrations of their soul before God; when having a deep sense of the divine Majesty, they sink (if I may so speak) to the bottom of their beings, and vanish and disappear in the presence of God, by a serious and affectionate acknowledgement of their own nothingness; when they understand the full sense of the psalmist’s exclamation,Lord, what is man?And can utter it with the same affection. Never did any haughty person receive the praises of men with so much pleasure as the humble renounce them,Not unto us, O Lord, not unto us, but unto thy name give glory.21. Thus I have spoken something of the excellencies and advantages of religion in its several branches. Let us acquaint ourselves with it, and experience will teach us more than all that ever hath been spoken or written concerning it. If we may suppose the soul to be already awakened unto some longing desires after so great a blessedness, it will be good to give them vent, and suffer them to issue forth in some such aspirations as these.APRAYER.GOOD God! what a mighty felicity is this to which we are called? How graciously hast thou joined our duty and happiness together, and prescribed that for our work, the performance whereof is a great reward? And shall such silly worms be advanced to so great a height? Wilt thou allow us to raise our eyes to thee? Wilt thou admit and accept our affection? Shall we receive the impression, of thy divine excellencies, by beholding and admiring them, and partake of thy infinite blessedness and glory, by loving thee, and rejoicing in them? O the happiness of those souls that are disintangled from every narrow good; whose understandings are enlightened by the holy Spirit, and their wills enlarged to the extent of thine; who love thee above all things, and all mankind for thy sake! I am persuaded, O God, I am persuaded, that I can never be happy, till my corrupt affections be mortified, and the pride and vanity of my spirit subdued, and till I come seriously to despise the world, and think nothing of myself. But O when shall it once be? O when wilt thou come unto me, and satisfy my soul with thy likeness, making me holy as thou art holy, even in all manner of conversation? Hast thou given me a prospect of so great a felicity, and wilt thou not bring me unto it? Hast thou excited these desires in my soul, and wilt thou not also satisfy them? O teach me to do thy will, for thou art my God; thy Spirit is good, lead me unto the landof uprightness. Quicken me, O Lord, for thy name’s sake, and perfect that which concerneth me. Thy mercy, O Lord, endureth for ever, forsake not the work of thine own hands.The despondent thoughts of some newly awakened to a right sense of things.1.IHAVE hitherto considered wherein true religion consists, and how desirable a thing it is; but when one sees how infinitely distant he is from it, he may perhaps be ready to despond; he may sit down in sadness, and bemoan himself, and say, in the♦anguish of his spirit, “They are happy indeed whose souls enjoy the divine life, who are thus renewed in the spirit of their minds; but alas! I am quite of another constitution. If outward observances could have done, I might have hoped to acquit myself: but since nothing but a new nature can serve, what am I able to do? I could give all my goods to the poor, but cannot command that love, without which this would profit me nothing. This gift of God cannot be purchased with money¹. If a man should give all the substance of his house for love, it would be utterly contemned². I could pine my body; but I cannot starve my corruptions, nor wean my affections from earthly things.I am many times convinced of my own vileness; but this rather begets discontent in me, than true humility; and though I should come to think meanly of myself, yet I cannot endure that others should think so too. In a word, when I reflect on my most specious attainments, I have reason to suspect that they are all but the effects of nature; and sin is so powerful and so deeply rooted in me, that I can never hope to be delivered from it. I may toss and turn as a door on the hinges, but can never get clear off; so that all the advantage I can draw from the discovery of religion, is but to see, at a huge distance, that felicity which I am not able to reach; like a man in a shipwreck, who discerns the land, and envies the happiness of those there, but cannot himself get ashore.”♦“auguish” replaced with “anguish”¹Actsviii.20.²Canticlesviii.7.The unreasonableness of these fears.2. These, or such-like thoughts, may arise in the minds of those who begin to conceive the nature and excellency of religion. They have spied the land, and seen that it is exceeding good, that it floweth with milk and honey; but they find they have the children ofAnakto grapple with, powerful corruptions to overcome, and they fear they shall never prevail against them. But why should we give way to such discouraging suggestions? Why should we entertain such unreasonable fears, which damp our spirits and weaken our hands, and augment the difficultiesof our way? Let us encourage ourselves with those mighty aids we are to expect in this spiritual warfare; for greater is he that is for us, than all that can rise up against us.The eternal God is our refuge, and underneath are the everlasting arms. Let us be strong in the Lord, and the power of his might; for he it is that shalltread down our enemies. God hath a tender regard to the souls of men, and is infinitely willing to promote their welfare. He hath condescended to our weakness, and declared with an oath, that he hath no pleasure in our destruction. There is no such thing as despite in the bosom of that ever blessed being, whose name and nature is love. He created us at first in a happy condition, and now when we are fallen from it,he hath laid help upon one that is mighty to save¹, hath committed the care of our souls to no meaner a person than the eternal Son of his love. It is he that is the captain of our salvation, and what enemies can be too strong for us, when we are fighting under his banner? Did not the Son of God come down from the bosom of his Father, and pitch his tabernacle amongst men, that he might recover them to the divine life, and restore the image of God in their souls? All the mighty works he performed, all the afflictions he sustained, had this for their scope and design: for this did he labour and toil; for this did hebleed and die.He was with child, he was in pain, and hath he brought forth nothing but wind²? Hath he wrought no deliverance in the earth? Shall he not see of the travail of his soul³?Certainly it is impossible that this great contrivance of heaven should prove abortive, that such a mighty undertaking should miscarry. It hath already been effectual for the salvation of many thousands, who were once as far from the kingdom of heaven as we. And ourhigh priest continueth for ever, and is able to save them to the uttermost that come unto God by him⁴. He is tender and compassionate; he knoweth our infirmities, and had experience of our temptations.A bruised reed will he not break, and smoaking flax will he not quench, till he send forth judgment unto victory⁵.He hath sent out his Holy Spirit, whose sweet but powerful breathings are still moving up and down in the world, to quicken the souls of men, and awaken them unto the sense and feeling of those divine things for which they were made. He is ready to assist such weak and languishing creatures as we are, in our essays towards holiness. And when once it hath taken hold of a soul, and kindled in it the smallest spark of divine love, will he not preserve and cherish, and bring it forth into a flame, which many waters shall not quench⁶. Whenever thisday begins to dawn, andthe day-star to rise in their heart⁷, it will dispel the powers of darkness, and make ignorance and folly, and all corrupt affections, flee away as fast before it as the shades of night, when the sun cometh out of his chambers.For the path of the just is as the shining light, which shineth more and more unto the perfect day⁸. They shall go on from strength to strength, till every one of them appear before God in Sion⁹.¹Psalmslxxxix.19.²Isaiahxxvi.18.³Isaiahliii.11.⁴Hebrewsvii.24, 25.⁵Matthewxii.29.⁶Canticlesviii.7.⁷2 Peteri.19.⁸Proverbsiv.18.⁹Psalmslxxxiv.7.3. Why should we think it impossible that true goodness and universal love should come to sway and prevail in our souls? Is not this their primitive condition, as they came out of the hands of their maker? Sin and corruption are but usurpers; and though they have long kept the possession, yetfrom the beginning it was not so. That inordinate self-love which one would think were interwoven with our nature, is nevertheless of foreign extraction, and had no place at all in the state of integrity. We have still so much reason left as to condemn it. Our understandings are easily convinced that we ought to be wholly devoted to him from whom we have our being, and to love him infinitely more than ourselves, who is infinitely better than we. And our wills would readily comply with this, if they were not disordered and out of tune. And is not he who made our souls able to mend them again?Shall we not be able, by his assistance, to vanquish and expel those violent intruders,and turn unto flight the armies of the aliens¹.¹Hebrewsxi.34.4. No sooner shall we take up arms in this holy war, but we shall have all the saints on earth, and all the angels in heaven engaged on our side. The holy church throughout the world is daily interceding with God for the success of all such endeavours. And doubtless those heavenly hosts above, are nearly concerned in the interests of religion, and infinitely desirous to see the divine life prevailing in this inferior world, and that the will of God may be done by us on earth, as it is done by them in heaven. May we not then encourage ourselves, as the prophet did his servant, when he shewed him the horses and chariots of fire,Fear not, for they that be with us, are more than they that are against us¹?¹2 Kingsvi.16, 17.We must do what we can, and depend on the divine assistance.5. Away then with all desponding thoughts. To undertake vigorously, and rely confidently on the divine assistance, is more than half the conquest:Let us arise and be doing, and the Lord will be with us¹. It is true, religion in the souls of men is the immediate work of God, and all our natural endeavours can neither produce it alone, nor merit those supernatural aids by whichit must be wrought. The Holy Ghost must come upon us, and the power of the Highest overshadow us, before that holy thing can be begotten, and Christ formed in us. But yet we must not expect that this work should be done without any endeavours of our own; we must not lie loitering in the ditch, and wait till omnipotence pull us thence; no, no, we must bestir ourselves, and actuate these powers which we have already received. We must put forth ourselves to our utmost capacities, and thenour labour shall not be vain in the Lord². All the art and industry of man cannot form the smallest herb, or make a stalk of corn to grow in the field. It is the energy of nature, and the influences of heaven, which produce this effect. It is Godwho causeth the grass to grow, and herb for the service of man³; and yet nobody will say that the labours of the husbandman are useless or unnecessary. So likewise the human soul is immediately created by God; it is he who both formeth and enliveneth the child, and yet he hath appointed the marriage-bed as the ordinary means for the propagation of mankind: and so, though there must intervene a stroke of omnipotence to effect this mighty change in our souls; yet ought we to do what we can, that we may be more ready to receive the seeds of grace and the dew of heaven. It is true, God hath beenfound of some who sought him not; he hath cast himself in their way who were quite out of his; he hath laid hold upon them, and stopt their course on a sudden; for so wasSt.Paulconverted in his journey toDamascus. But certainly this is not God’s ordinary method of dealing with men: though he hath not tied himself to means, yet he hath tied us to the use of them; and we have never more reason to expect the divine assistance, than when we are doing our utmost endeavours. It shall therefore be my next work to shew what course we may take for attaining that blessed temper I have described.¹1 Chroniclesxxii.16.²1 Corinthiansxv.58.³Psalmsciv.14.We must shun all manner of sin.6. Now if we desire to have our souls moulded to this holy frame, and have Christ formed in our hearts, we must carefully avoid all sinful practices. There can be no treaty of peace, till we lay down these weapons of rebellion wherewith we fight against heaven; nor can we expect to have our distempers cured, if we be daily feeding on poison. Every wilful sin gives a mortal wound to the soul, and puts it at a greater distance from God. And we can never hope to have our hearts purified from corrupt affections, till our hands are cleansed from vicious actions.We must know what things are sinful.7. And, first, Let us inform ourselves well what those sins are from which we ought to abstain.And here we must not take our measures from the maxims of the world, or the practices of those whom in charity, we account good men. Most people have very light apprehensions of these things, and are not sensible of any fault, unless it be gross. And those who are more serious, many times allow themselves too great latitude. Alas! how much pride, and vanity, and passion; how much weakness and folly doth every day show itself in their converse and behaviour! It may be they are humbled for it, and striving against it, but the progress is so small, and their failings so many, that we had need to chuse an exacter pattern. Every one of us must answer for himself, and the practice of others will never warrant and secure us. It is the highest folly to regulate our actions by any other standard, than that by which they must be judged. If ever therefore we wouldcleanse our way, it must beby taking heed thereto according to the word of God¹. And thatword which is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow², will certainly discover many things to be sinful, which pass for very innocent in the eyes of the world. Let us therefore imitate the psalmist, who saith,Concerning the works of men, by the words of thy lips, I have kept myself from the path of the destroyer³. Let us acquaint ourselveswell with the holy laws of our religion: let us consider the discourses of our blessed Saviour, (especially that divine sermon on the mount) and the writings of his holy apostles; where an unbiassed mind may clearly discern those bounds by which our actions ought to be confined: and then let us never look upon any sin as light and inconsiderable, but be fully persuaded, that the smallest is infinitely heinous in the sight of God, and prejudicial to the souls of men: and that if we had the right sense of things, we should be as deeply affected with the least irregularities, as now we are with the greatest crimes.¹Psalmscxix.9.²Hebrewsiv.12.³Psalmsxvii.4.We must resist temptations.8. Among those things which we discover to be sinful, there will be some to which, through our nature, or long custom, we are so wedded, that it will be like cutting of the right-hand, or pulling out the right-eye, to abandon them. But must we therefore sit down and wait till all difficulties be over, and every temptation be gone? This were to imitate the fool in the poet, who stood the whole day at the river-side, till all the water should run by. We must not indulge our inclinations, as we do little children, till they grow weary of the thing they are unwilling to let go. We must not continue our sinful practices, in hopes that the divine grace will one day over-power us.9. If the heinous nature of sin cannot affect us, at least we may be frighted by its dreadful consequences.That selfish principle which pusheth us forward to sinful pleasures, may make us loath to buy them at the rate of everlasting misery. Let us therefore accustom ourselves to consider seriously what a fearful thing it must be to offend that infinite Being, on whom we depend every moment; who needs but withdraw his mercies to make us miserable, or his assistance to make us nothing. Let us remember the shortness and uncertainty of our lives, and that after we have taken a few turns more in the world, and conversed a little longer amongst men, we must all go down to the dark and silent grave, and carry nothing along with us but anguish and regret for all our sinful enjoyments. What horror must then seize the guilty soul, to find itself naked and all alone before the impartial judge of the world, to render an exact account, not only of its more considerable transactions, but of every word that the tongue hath uttered, and the most secret thought that ever passed through the mind? Let us represent to ourselves the terrors of that dreadful day, whenthe foundations of the earth shall be shaken, the heavens shall pass away with a great noise, and the elements shall melt with fervent heat¹. The present frame of nature shall be dissolved, and our eyes shall behold the blessed Jesus, (who came once into the world in all humility to visit us, to purchase pardon for us, and beseech us to accept of it) now appearing inthe majesty of his glory, and descending from heavenin flaming fire, to take vengeance on thosethat have despised his mercy. Then all the hidden things of darkness shall be brought to light, and the counsels of the heart made manifest². Then those secret impurities and subtle frauds whereof the world did never suspect us, shall be exposed and laid open to public view; and many thousand actions which we never dreamed to be sinful, shall be charged home upon our consciences, with such evident convictions of guilt, that we shall neither be able to deny, or excuse them. Then shall all the angels in heaven, and all the saints that ever lived on the earth, approve that dreadful sentence which shall be passed on wicked men; and those who loved and esteemed them when in the world, shall look upon them with indignation and abhorrence.¹2 Peteriii.10.²1 Corinthiansiv.5.10. ’Tis true, this is a melancholy subject; there is horror in the consideration of it: but sure it must be infinitely more dreadful to endure it; and such thoughts as these may be useful to fright us from the courses that would lead us thither. How fond soever we may be of sinful pleasures, we shall startle when pressed with that question,Who can dwell with everlasting burnings¹.¹Isaiahxxxiii.14.We must keep a constant watch over ourselves.11. But it will not suffice to consider those things once and again, nor to form some resolutionsof abandoning our sins, unless we maintain a constant guard, and be constantly watching against them. Sometimes the mind is awakened, and we resolve to reform: but alas! it presently falleth asleep, and we lose that prospect which we had, and then temptations take the advantage; they solicit us continually, and frequently engage our consent before we are aware. It is the folly and ruin of most people to live at adventure, seldom considering what they are about to say or do. If we would have our resolutions take effect, we must take heed unto our ways, set a watch before the door of our lips, and examine the motions that arise in our heart, whence they come, and whither they go; whether it be pride or passion, or any corrupt humour, that prompteth us to any design, and whether God will be pleased with it? And if we have no time for long reasonings, let us at least turn our eyes towards God, and place ourselves in his presence, to ask his leave and approbation for what we do. Let us consider ourselves under the all-seeing eye of that divine majesty, as in the midst of an infinite globe of light; which compasseth us about both behind and before, and pierceth to the inmost corners of our soul. The sense of the divine presence is a ready means, both to discover what is unlawful, and to restrain us from it. There are some things a person could make a shift to defend, and yet he dares not look God in the face, and adventure upon them. If welook unto him we shall be lightned; if weset him always before us, he willguide us by his eye, and instruct us in the way wherein we ought to walk.We must often examine our actions.12. This care and watchfulness over our actions, must be seconded by frequent and serious reflections upon them; not only that we may obtain the divine mercy; but that we may strengthen our resolutions, and learn to decline or resist temptations. It is an advice worthy of a Christian, though it first dropped from a Heathen pen, that before we betake ourselves to rest, we renew and examine all the passages of the day, that we may redress what we find to have been amiss, and make the shipwrecks of one day be as marks to direct our course in another. But, withal, we must not forget to implore the divine assistance, especially against those sins that most easily beset us: and though our hearts are not yet moulded into that spiritual frame, yet methinks such considerations as have been proposed may stir us up to some seriousness, and make our prayers against it as earnest, at least, as they are wont to be against other calamities; and I doubt not but God, who heareth the cry of the ravens, will have some regard even to such petitions as proceed from those natural passions which himself hath implanted in us.It is fit to restrain ourselves in many lawful things.13. Thus we are to make the first essay for recovering the divine life, by restraining the naturalinclinations, that they break not out into sinful practices. But Christian prudence will teach us to abstain from gratifications that are not simply unlawful; and that not only that we may secure our innocence, which would be in continual hazard, if we should strain our liberty to the utmost point; but also that we may teach our appetites to obey, as prudent parents deal with their children, who cross their wills in many little things, to make them manageable in more considerable instances. He who would mortify the pride and vanity of his spirit, should stop his ears to the most deserved praises, and sometimes forbear his just vindication, from the censures and aspersions of others. He who would check a revengeful humour, would do well to deny himself the satisfaction of representing to others the injuries he hath sustained. And if we would so take heed to our ways, that we sin not with our tongue, we must accustom ourselves to solitude and silence. Thus we may make our appetites more moderate in their cravings, by accustoming them to frequent refusals; but it is not enough to have them under violence and restraint.We must strive to put ourselves out of love with the world.14. Our next essay must be to possess our minds with a deep persuasion of the vanity and emptiness of worldly enjoyments. This is an ordinary theme, but alas! how few understandand believe what they say? These notions float in our brains, and come sliding off our tongues, but we have no deep impression of them on our spirits. We feel not the truth which we pretend to believe. We can tell that all the glory and splendor, all the pleasures of the world, are vanity and nothing; and yet these nothings take up all our thoughts, and engross all our affections. Perhaps sometimes we resolve to be no longer deluded with them; but these thoughts seldom outlive the next temptation. And after we have been frustrated a thousand times, we must continually be repeating the experiment. The least difference of circumstances is enough to make us expect that satisfaction in one thing, which we missed in another. But had we once a real contempt of worldly things, this were a considerable advancement in our way. The soul of man is of a vigorous and active nature, and hath in it an unextinguishable thirst, an immaterial kind of fire, always catching at some object or other, in conjunction wherewith it thinks to be happy: and were it once rent from the world, it would search after some higher object, to satisfy its importunate cravings. The love of the world and the love of God, are like the scales of a balance, as the one falleth the other doth rise. It therefore nearly concerns us to be convinced of the emptiness and vanity of creature enjoyments. Let us seriously considerwhat our reason and faith, our own experience, and the observation of others suggest. Amidst all our pursuits and designs, let us stop and ask ourselves, for what end is this? At what do I aim? Can the gross pleasures of sense, or a heap of white or yellow earth, or the esteem of silly creatures like myself, satisfy an immortal soul? Have I not tried these things already? Will they have a higher relish, and yield me more contentment to-morrow than yesterday, or the next year than they did the last? There may be some little difference between that which I am now pursuing, and that which I enjoyed before: but sure my former enjoyments did shew as pleasant, and promise as fair before I attained them. Like the rainbow, they♦looked very glorious at a distance, but when I approached, I found nothing but emptiness and vapour. O what a poor thing would the life of man be, if it were capable of no higher enjoyments!♦“look” replaced with “looked” per ErrataWe must do those outward actions that are commanded.15. When our inclinations towards worldly things are in some measure subdued, we must proceed conscientiously to perform those duties which religion♦requires. If we cannot get our inward dispositions presently changed, let us study at least to regulate our outward deportment: if our hearts be not yet inflamed with divine love, let us however♠own our allegiance to that infinite Majesty, by attending his service, and listeningto his word; by speaking reverently of his name; and praising his goodness, and exhorting others to serve and obey him. If we want that charity, and those bowels of compassion which we ought to have towards our neighbours, yet must we not omit any occasion of doing them good. If our hearts be haughty and proud, we must nevertheless study a modest and humble deportment. These external performances are of little value in themselves, yet may they help us forward to better things. It is always good to be doing what we can, for then God is wont to assist our feeble endeavours. Nor need we fear the imputation of hypocrisy, though our actions thus somewhat out-run our affections, seeing they still proceed from a sense of our duty, and our design is not to appear better than we are, but that we may really become so.♦“require” replaced with “requires” per Errata♠“owe” replaced with “own” per ErrataWe must endeavour to form internal acts of devotion, charity,&c.16. Moreover, let us be often lifting up our hearts to God; and if we do not say that we love him above all things, let us at least acknowledge that it is our duty, and would be our happiness so to do. Let us lament the dishonour done him by sinful men, and applaud the praises that are given him by that glorious company above. Let us yield ourselves up to him a thousand times, to be governed by his laws, and disposed of at his pleasure: and though our stubborn heart start back, yet let us tell him we are convincedthat his will is always just and good; and therefore desire him to do with us whatsoever he pleaseth, whether we will or not.Thus should we exercise ourselves unto godliness: and when we are employing the powers that we have, the Spirit of God is wont to strike in, and elevate these acts of our soul beyond the pitch of nature, and give them a divine impression.Consideration a great instrument of religion.17. I shall mention but two other helps; and the first is, deep and serious consideration. *The assent which is ordinarily given to divine truths, is very faint and languid. Men are unwilling to quarrel with the religion of their country; but are seldom at the pains to consider what they profess to believe; and thence it is, that they have so little influence on their practice. Thosespiritless and paralytic thoughts(as one rightly terms them) are not able to move the will, and direct the hand. We must therefore labour for a full persuasion of divine truths, a sense and feeling of spiritual things. Let us urge forward our spirits, and make them approach the invisible world, and fix our mind upon immaterial things, till we clearly perceive that these are no dreams; nay, that all things are dreams and shadows besides them. When we look about us, and behold the beauty and magnificence of this goodly frame, the order and harmony of the whole creation, let our thoughtsfrom thence take their flight toward that omnipotent wisdom and goodness which did at first produce, and doth still uphold the same. When we reflect upon ourselves, let us consider that we are not a mere piece of organized matter, a curious and well contrived engine; that there is more in us than flesh, and blood, and bones, even a divine spark, capable to know, and love, and enjoy our Maker. And though it be now exceedingly clogged with its dull and lumpish companion; yet ere long it shall be delivered, and can subsist without the body, as well as that can do without the cloaths, which we throw off at our pleasure. Let us often withdraw our thoughts from this earth, this scene of misery, and folly, and sin, and raise them towards that glorious world; whose innocent and blessed inhabitants solace themselves eternally in the divine presence, and know no other passion, but an unmixed joy, and an unbounded love: and then consider how the blessed Son of God came down to this lower world to live among us, and die for us, that he might bring us to a portion of the same felicity; and think how he hath overcome the sharpness of death, and opened the kingdom of heaven to all believers, and is now set down on theright-hand of the Majesty on high¹; and yet is not the less mindful of us, but receiveth our prayers, and presenteth them unto his Father, and is dailyvisiting his church with the influences of his Spirit, as the sun reacheth us with his beams.¹Hebrewsi.3.We should consider the excellency of the divine nature.18. Let me further suggest some particular subjects of meditation. And first, if we would love God, let us consider the excellency of his nature, and his love and kindness towards us. It is little we know of the divine perfections; and yet that little may fill our souls with admiration and love. If it be the understanding that directs the affections, certainly the excellencies of the divine nature (the traces whereof we cannot but discover in every thing we behold) should not fail to engage our hearts. Shall we not be infinitely more transported with that almighty wisdom and goodness, which fills the universe, and displays itself in all the parts of the creation, which establisheth the frame of nature, and turneth the mighty wheels of providence, and keepeth the world from disorder and ruin, than with the faint rays of the same perfections which we meet with in our fellow creatures? Shall we doat on the scattered pieces of a rude and imperfect picture, and never be affected with the original beauty? This were an unaccountable stupidity and blindness. Whatever we find lovely in a friend, or in a saint, ought not to engross, but to elevate our affection: we should conclude with ourselves, that if there be so much sweetness in a drop, there must be infinitely more inthe fountain. If there be so much splendor in a ray, what must the sun be in its glory?19. Nor can we pretend the remoteness of the object, as if God were at too great a distance for our converse or love:he is not far from every one of us; for in him we live, and move, and have our being.¹We cannot open our eyes, but we must behold some footsteps of his glory; and we cannot turn them toward him, but we shall be sure to find his intent upon us, waiting as it were to catch a look, ready to entertain the most intimate communion with us. Let us therefore endeavour to raise our minds to the clearest conceptions of the divine nature. Let us consider all that his works declare, or his word discovers of him unto us; and let us especially contemplate that visible representation of him which was made in our own nature by his Son, who wasthe brightness of his glory, and the express image of his person,²and who appeared in the world to discover at once what God is, and what we ought to be. Let us represent him unto our minds as we find him described in the gospel, and there we shall behold the perfections of the divine nature, tho’ covered with the veil of human infirmities. And while we contemplate a Being, infinite in power, in wisdom, and goodness, the author and fountain of all perfections, let us pray that our eyes may affect our heart,³and while we are musing the fire may burn.⁴¹Actsxvii.27.²Hebrewsi.3.³Lamentationsiii.51.⁴Psalmsxxxix.3.We should meditate on his goodness and love.20. Hereunto add the consideration of God’s favour and goodwill towards us. Now as the word of God is full of the expressions of his love towards man, so all his works loudly proclaim it. He gave us our being, and by preserving us in it, doth renew the donation every moment. He hath placed us in a rich and well-furnished world, and liberally provided for all our necessities. He raineth down blessings from heaven upon us, and causeth the earth to bring forth our provision. He giveth us our food and raiment; and while we are spending the productions of one year, he is preparing for us against another. He sweetneth our lives with innumerable comforts, and gratifieth every faculty with suitable objects. The eye of his providence is always upon us, and he watcheth for our safety when we are fast asleep, neither minding him nor ourselves. But lest we should think these testimonies of his kindness less considerable, because they are the easy issues of his omnipotent power, and do not put him to any trouble or pain, he hath taken a more wonderful method to endear himself to us. He hath testified his affection to us, by suffering as well as by doing; and because he could not suffer in his own nature, he assumed ours. The eternal Son of God cloathed himself with the infirmities of our flesh, and left the company of those blessed spirits, who knew well how to love and adore him, that he might dwellamong men, and wrestle with the obstinacy of that rebellious race to reduce them to their allegiance, and to offer himself up as a sacrifice for them. I remember one of the poets hath an ingenious fancy to express the passion wherewith he found himself overcome after a long resistance,That the God of love had shot all his golden arrows at him, but could never pierce his heart, till at length he put himself into the bow, and darted himself straight into his breast. Methinks this doth someway adumbrate God’s method of dealing with men: he had long contended with a stubborn world, and thrown down many a blessing upon them; and when all his other gifts could not prevail, he at last made a gift of himself. The account which we have of our Saviour’s life in the gospel doth all along present us with the story of his love. All the pains that he took, and the troubles that he endured, were the wonderful effects, and uncontroulable evidences of it. But, O that last, that dismal scene! Is it possible to remember it, and question his kindness, or deny him ours? Here, here it is we should fix our most serious thoughts,that Christ may dwell in our hearts by faith; that we being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth and length, and depth and height; and to know the love of Christ, which passeth knowledge, that we may be filled with all the fulness of God!¹

♦“frequently” replaced with “frequent” per Errata

The pleasure and sweetness of an humble temper.

19. Again, this grace is accompanied with a great deal of happiness. The proud person is a trouble to all that converse with him, but most of all to himself. Every thing is enough to vex him; but scarce any thing sufficient to please him. But the humble person hath the advantage when he is despised, that none can think more meanly of him than he doth of himself; and as he is less affected with injuries, so he is less obnoxious to them.Contention, which cometh of pride, betrays a man into a thousand♦inconveniences, which those of a meek and lowly temperseldom meet with. True humility begets veneration among wise men, whilst pride defeateth its own design, and depriveth a man of that honour it makes him pretend to.

♦“inconvenices” replaced with “inconveniences”

20. And the exercises of humility which relate to God, are accompanied with the greatest satisfaction. It is impossible to express the delight which religious persons feel in the lowest prostrations of their soul before God; when having a deep sense of the divine Majesty, they sink (if I may so speak) to the bottom of their beings, and vanish and disappear in the presence of God, by a serious and affectionate acknowledgement of their own nothingness; when they understand the full sense of the psalmist’s exclamation,Lord, what is man?And can utter it with the same affection. Never did any haughty person receive the praises of men with so much pleasure as the humble renounce them,Not unto us, O Lord, not unto us, but unto thy name give glory.

21. Thus I have spoken something of the excellencies and advantages of religion in its several branches. Let us acquaint ourselves with it, and experience will teach us more than all that ever hath been spoken or written concerning it. If we may suppose the soul to be already awakened unto some longing desires after so great a blessedness, it will be good to give them vent, and suffer them to issue forth in some such aspirations as these.

APRAYER.

GOOD God! what a mighty felicity is this to which we are called? How graciously hast thou joined our duty and happiness together, and prescribed that for our work, the performance whereof is a great reward? And shall such silly worms be advanced to so great a height? Wilt thou allow us to raise our eyes to thee? Wilt thou admit and accept our affection? Shall we receive the impression, of thy divine excellencies, by beholding and admiring them, and partake of thy infinite blessedness and glory, by loving thee, and rejoicing in them? O the happiness of those souls that are disintangled from every narrow good; whose understandings are enlightened by the holy Spirit, and their wills enlarged to the extent of thine; who love thee above all things, and all mankind for thy sake! I am persuaded, O God, I am persuaded, that I can never be happy, till my corrupt affections be mortified, and the pride and vanity of my spirit subdued, and till I come seriously to despise the world, and think nothing of myself. But O when shall it once be? O when wilt thou come unto me, and satisfy my soul with thy likeness, making me holy as thou art holy, even in all manner of conversation? Hast thou given me a prospect of so great a felicity, and wilt thou not bring me unto it? Hast thou excited these desires in my soul, and wilt thou not also satisfy them? O teach me to do thy will, for thou art my God; thy Spirit is good, lead me unto the landof uprightness. Quicken me, O Lord, for thy name’s sake, and perfect that which concerneth me. Thy mercy, O Lord, endureth for ever, forsake not the work of thine own hands.

The despondent thoughts of some newly awakened to a right sense of things.

1.IHAVE hitherto considered wherein true religion consists, and how desirable a thing it is; but when one sees how infinitely distant he is from it, he may perhaps be ready to despond; he may sit down in sadness, and bemoan himself, and say, in the♦anguish of his spirit, “They are happy indeed whose souls enjoy the divine life, who are thus renewed in the spirit of their minds; but alas! I am quite of another constitution. If outward observances could have done, I might have hoped to acquit myself: but since nothing but a new nature can serve, what am I able to do? I could give all my goods to the poor, but cannot command that love, without which this would profit me nothing. This gift of God cannot be purchased with money¹. If a man should give all the substance of his house for love, it would be utterly contemned². I could pine my body; but I cannot starve my corruptions, nor wean my affections from earthly things.I am many times convinced of my own vileness; but this rather begets discontent in me, than true humility; and though I should come to think meanly of myself, yet I cannot endure that others should think so too. In a word, when I reflect on my most specious attainments, I have reason to suspect that they are all but the effects of nature; and sin is so powerful and so deeply rooted in me, that I can never hope to be delivered from it. I may toss and turn as a door on the hinges, but can never get clear off; so that all the advantage I can draw from the discovery of religion, is but to see, at a huge distance, that felicity which I am not able to reach; like a man in a shipwreck, who discerns the land, and envies the happiness of those there, but cannot himself get ashore.”

♦“auguish” replaced with “anguish”¹Actsviii.20.²Canticlesviii.7.

♦“auguish” replaced with “anguish”

¹Actsviii.20.

²Canticlesviii.7.

The unreasonableness of these fears.

2. These, or such-like thoughts, may arise in the minds of those who begin to conceive the nature and excellency of religion. They have spied the land, and seen that it is exceeding good, that it floweth with milk and honey; but they find they have the children ofAnakto grapple with, powerful corruptions to overcome, and they fear they shall never prevail against them. But why should we give way to such discouraging suggestions? Why should we entertain such unreasonable fears, which damp our spirits and weaken our hands, and augment the difficultiesof our way? Let us encourage ourselves with those mighty aids we are to expect in this spiritual warfare; for greater is he that is for us, than all that can rise up against us.The eternal God is our refuge, and underneath are the everlasting arms. Let us be strong in the Lord, and the power of his might; for he it is that shalltread down our enemies. God hath a tender regard to the souls of men, and is infinitely willing to promote their welfare. He hath condescended to our weakness, and declared with an oath, that he hath no pleasure in our destruction. There is no such thing as despite in the bosom of that ever blessed being, whose name and nature is love. He created us at first in a happy condition, and now when we are fallen from it,he hath laid help upon one that is mighty to save¹, hath committed the care of our souls to no meaner a person than the eternal Son of his love. It is he that is the captain of our salvation, and what enemies can be too strong for us, when we are fighting under his banner? Did not the Son of God come down from the bosom of his Father, and pitch his tabernacle amongst men, that he might recover them to the divine life, and restore the image of God in their souls? All the mighty works he performed, all the afflictions he sustained, had this for their scope and design: for this did he labour and toil; for this did hebleed and die.He was with child, he was in pain, and hath he brought forth nothing but wind²? Hath he wrought no deliverance in the earth? Shall he not see of the travail of his soul³?Certainly it is impossible that this great contrivance of heaven should prove abortive, that such a mighty undertaking should miscarry. It hath already been effectual for the salvation of many thousands, who were once as far from the kingdom of heaven as we. And ourhigh priest continueth for ever, and is able to save them to the uttermost that come unto God by him⁴. He is tender and compassionate; he knoweth our infirmities, and had experience of our temptations.A bruised reed will he not break, and smoaking flax will he not quench, till he send forth judgment unto victory⁵.He hath sent out his Holy Spirit, whose sweet but powerful breathings are still moving up and down in the world, to quicken the souls of men, and awaken them unto the sense and feeling of those divine things for which they were made. He is ready to assist such weak and languishing creatures as we are, in our essays towards holiness. And when once it hath taken hold of a soul, and kindled in it the smallest spark of divine love, will he not preserve and cherish, and bring it forth into a flame, which many waters shall not quench⁶. Whenever thisday begins to dawn, andthe day-star to rise in their heart⁷, it will dispel the powers of darkness, and make ignorance and folly, and all corrupt affections, flee away as fast before it as the shades of night, when the sun cometh out of his chambers.For the path of the just is as the shining light, which shineth more and more unto the perfect day⁸. They shall go on from strength to strength, till every one of them appear before God in Sion⁹.

¹Psalmslxxxix.19.²Isaiahxxvi.18.³Isaiahliii.11.⁴Hebrewsvii.24, 25.⁵Matthewxii.29.⁶Canticlesviii.7.⁷2 Peteri.19.⁸Proverbsiv.18.⁹Psalmslxxxiv.7.

¹Psalmslxxxix.19.

²Isaiahxxvi.18.

³Isaiahliii.11.

⁴Hebrewsvii.24, 25.

⁵Matthewxii.29.

⁶Canticlesviii.7.

⁷2 Peteri.19.

⁸Proverbsiv.18.

⁹Psalmslxxxiv.7.

3. Why should we think it impossible that true goodness and universal love should come to sway and prevail in our souls? Is not this their primitive condition, as they came out of the hands of their maker? Sin and corruption are but usurpers; and though they have long kept the possession, yetfrom the beginning it was not so. That inordinate self-love which one would think were interwoven with our nature, is nevertheless of foreign extraction, and had no place at all in the state of integrity. We have still so much reason left as to condemn it. Our understandings are easily convinced that we ought to be wholly devoted to him from whom we have our being, and to love him infinitely more than ourselves, who is infinitely better than we. And our wills would readily comply with this, if they were not disordered and out of tune. And is not he who made our souls able to mend them again?Shall we not be able, by his assistance, to vanquish and expel those violent intruders,and turn unto flight the armies of the aliens¹.

¹Hebrewsxi.34.

4. No sooner shall we take up arms in this holy war, but we shall have all the saints on earth, and all the angels in heaven engaged on our side. The holy church throughout the world is daily interceding with God for the success of all such endeavours. And doubtless those heavenly hosts above, are nearly concerned in the interests of religion, and infinitely desirous to see the divine life prevailing in this inferior world, and that the will of God may be done by us on earth, as it is done by them in heaven. May we not then encourage ourselves, as the prophet did his servant, when he shewed him the horses and chariots of fire,Fear not, for they that be with us, are more than they that are against us¹?

¹2 Kingsvi.16, 17.

We must do what we can, and depend on the divine assistance.

5. Away then with all desponding thoughts. To undertake vigorously, and rely confidently on the divine assistance, is more than half the conquest:Let us arise and be doing, and the Lord will be with us¹. It is true, religion in the souls of men is the immediate work of God, and all our natural endeavours can neither produce it alone, nor merit those supernatural aids by whichit must be wrought. The Holy Ghost must come upon us, and the power of the Highest overshadow us, before that holy thing can be begotten, and Christ formed in us. But yet we must not expect that this work should be done without any endeavours of our own; we must not lie loitering in the ditch, and wait till omnipotence pull us thence; no, no, we must bestir ourselves, and actuate these powers which we have already received. We must put forth ourselves to our utmost capacities, and thenour labour shall not be vain in the Lord². All the art and industry of man cannot form the smallest herb, or make a stalk of corn to grow in the field. It is the energy of nature, and the influences of heaven, which produce this effect. It is Godwho causeth the grass to grow, and herb for the service of man³; and yet nobody will say that the labours of the husbandman are useless or unnecessary. So likewise the human soul is immediately created by God; it is he who both formeth and enliveneth the child, and yet he hath appointed the marriage-bed as the ordinary means for the propagation of mankind: and so, though there must intervene a stroke of omnipotence to effect this mighty change in our souls; yet ought we to do what we can, that we may be more ready to receive the seeds of grace and the dew of heaven. It is true, God hath beenfound of some who sought him not; he hath cast himself in their way who were quite out of his; he hath laid hold upon them, and stopt their course on a sudden; for so wasSt.Paulconverted in his journey toDamascus. But certainly this is not God’s ordinary method of dealing with men: though he hath not tied himself to means, yet he hath tied us to the use of them; and we have never more reason to expect the divine assistance, than when we are doing our utmost endeavours. It shall therefore be my next work to shew what course we may take for attaining that blessed temper I have described.

¹1 Chroniclesxxii.16.²1 Corinthiansxv.58.³Psalmsciv.14.

¹1 Chroniclesxxii.16.

²1 Corinthiansxv.58.

³Psalmsciv.14.

We must shun all manner of sin.

6. Now if we desire to have our souls moulded to this holy frame, and have Christ formed in our hearts, we must carefully avoid all sinful practices. There can be no treaty of peace, till we lay down these weapons of rebellion wherewith we fight against heaven; nor can we expect to have our distempers cured, if we be daily feeding on poison. Every wilful sin gives a mortal wound to the soul, and puts it at a greater distance from God. And we can never hope to have our hearts purified from corrupt affections, till our hands are cleansed from vicious actions.

We must know what things are sinful.

7. And, first, Let us inform ourselves well what those sins are from which we ought to abstain.And here we must not take our measures from the maxims of the world, or the practices of those whom in charity, we account good men. Most people have very light apprehensions of these things, and are not sensible of any fault, unless it be gross. And those who are more serious, many times allow themselves too great latitude. Alas! how much pride, and vanity, and passion; how much weakness and folly doth every day show itself in their converse and behaviour! It may be they are humbled for it, and striving against it, but the progress is so small, and their failings so many, that we had need to chuse an exacter pattern. Every one of us must answer for himself, and the practice of others will never warrant and secure us. It is the highest folly to regulate our actions by any other standard, than that by which they must be judged. If ever therefore we wouldcleanse our way, it must beby taking heed thereto according to the word of God¹. And thatword which is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow², will certainly discover many things to be sinful, which pass for very innocent in the eyes of the world. Let us therefore imitate the psalmist, who saith,Concerning the works of men, by the words of thy lips, I have kept myself from the path of the destroyer³. Let us acquaint ourselveswell with the holy laws of our religion: let us consider the discourses of our blessed Saviour, (especially that divine sermon on the mount) and the writings of his holy apostles; where an unbiassed mind may clearly discern those bounds by which our actions ought to be confined: and then let us never look upon any sin as light and inconsiderable, but be fully persuaded, that the smallest is infinitely heinous in the sight of God, and prejudicial to the souls of men: and that if we had the right sense of things, we should be as deeply affected with the least irregularities, as now we are with the greatest crimes.

¹Psalmscxix.9.²Hebrewsiv.12.³Psalmsxvii.4.

¹Psalmscxix.9.

²Hebrewsiv.12.

³Psalmsxvii.4.

We must resist temptations.

8. Among those things which we discover to be sinful, there will be some to which, through our nature, or long custom, we are so wedded, that it will be like cutting of the right-hand, or pulling out the right-eye, to abandon them. But must we therefore sit down and wait till all difficulties be over, and every temptation be gone? This were to imitate the fool in the poet, who stood the whole day at the river-side, till all the water should run by. We must not indulge our inclinations, as we do little children, till they grow weary of the thing they are unwilling to let go. We must not continue our sinful practices, in hopes that the divine grace will one day over-power us.

9. If the heinous nature of sin cannot affect us, at least we may be frighted by its dreadful consequences.That selfish principle which pusheth us forward to sinful pleasures, may make us loath to buy them at the rate of everlasting misery. Let us therefore accustom ourselves to consider seriously what a fearful thing it must be to offend that infinite Being, on whom we depend every moment; who needs but withdraw his mercies to make us miserable, or his assistance to make us nothing. Let us remember the shortness and uncertainty of our lives, and that after we have taken a few turns more in the world, and conversed a little longer amongst men, we must all go down to the dark and silent grave, and carry nothing along with us but anguish and regret for all our sinful enjoyments. What horror must then seize the guilty soul, to find itself naked and all alone before the impartial judge of the world, to render an exact account, not only of its more considerable transactions, but of every word that the tongue hath uttered, and the most secret thought that ever passed through the mind? Let us represent to ourselves the terrors of that dreadful day, whenthe foundations of the earth shall be shaken, the heavens shall pass away with a great noise, and the elements shall melt with fervent heat¹. The present frame of nature shall be dissolved, and our eyes shall behold the blessed Jesus, (who came once into the world in all humility to visit us, to purchase pardon for us, and beseech us to accept of it) now appearing inthe majesty of his glory, and descending from heavenin flaming fire, to take vengeance on thosethat have despised his mercy. Then all the hidden things of darkness shall be brought to light, and the counsels of the heart made manifest². Then those secret impurities and subtle frauds whereof the world did never suspect us, shall be exposed and laid open to public view; and many thousand actions which we never dreamed to be sinful, shall be charged home upon our consciences, with such evident convictions of guilt, that we shall neither be able to deny, or excuse them. Then shall all the angels in heaven, and all the saints that ever lived on the earth, approve that dreadful sentence which shall be passed on wicked men; and those who loved and esteemed them when in the world, shall look upon them with indignation and abhorrence.

¹2 Peteriii.10.²1 Corinthiansiv.5.

¹2 Peteriii.10.

²1 Corinthiansiv.5.

10. ’Tis true, this is a melancholy subject; there is horror in the consideration of it: but sure it must be infinitely more dreadful to endure it; and such thoughts as these may be useful to fright us from the courses that would lead us thither. How fond soever we may be of sinful pleasures, we shall startle when pressed with that question,Who can dwell with everlasting burnings¹.

¹Isaiahxxxiii.14.

We must keep a constant watch over ourselves.

11. But it will not suffice to consider those things once and again, nor to form some resolutionsof abandoning our sins, unless we maintain a constant guard, and be constantly watching against them. Sometimes the mind is awakened, and we resolve to reform: but alas! it presently falleth asleep, and we lose that prospect which we had, and then temptations take the advantage; they solicit us continually, and frequently engage our consent before we are aware. It is the folly and ruin of most people to live at adventure, seldom considering what they are about to say or do. If we would have our resolutions take effect, we must take heed unto our ways, set a watch before the door of our lips, and examine the motions that arise in our heart, whence they come, and whither they go; whether it be pride or passion, or any corrupt humour, that prompteth us to any design, and whether God will be pleased with it? And if we have no time for long reasonings, let us at least turn our eyes towards God, and place ourselves in his presence, to ask his leave and approbation for what we do. Let us consider ourselves under the all-seeing eye of that divine majesty, as in the midst of an infinite globe of light; which compasseth us about both behind and before, and pierceth to the inmost corners of our soul. The sense of the divine presence is a ready means, both to discover what is unlawful, and to restrain us from it. There are some things a person could make a shift to defend, and yet he dares not look God in the face, and adventure upon them. If welook unto him we shall be lightned; if weset him always before us, he willguide us by his eye, and instruct us in the way wherein we ought to walk.

We must often examine our actions.

12. This care and watchfulness over our actions, must be seconded by frequent and serious reflections upon them; not only that we may obtain the divine mercy; but that we may strengthen our resolutions, and learn to decline or resist temptations. It is an advice worthy of a Christian, though it first dropped from a Heathen pen, that before we betake ourselves to rest, we renew and examine all the passages of the day, that we may redress what we find to have been amiss, and make the shipwrecks of one day be as marks to direct our course in another. But, withal, we must not forget to implore the divine assistance, especially against those sins that most easily beset us: and though our hearts are not yet moulded into that spiritual frame, yet methinks such considerations as have been proposed may stir us up to some seriousness, and make our prayers against it as earnest, at least, as they are wont to be against other calamities; and I doubt not but God, who heareth the cry of the ravens, will have some regard even to such petitions as proceed from those natural passions which himself hath implanted in us.

It is fit to restrain ourselves in many lawful things.

13. Thus we are to make the first essay for recovering the divine life, by restraining the naturalinclinations, that they break not out into sinful practices. But Christian prudence will teach us to abstain from gratifications that are not simply unlawful; and that not only that we may secure our innocence, which would be in continual hazard, if we should strain our liberty to the utmost point; but also that we may teach our appetites to obey, as prudent parents deal with their children, who cross their wills in many little things, to make them manageable in more considerable instances. He who would mortify the pride and vanity of his spirit, should stop his ears to the most deserved praises, and sometimes forbear his just vindication, from the censures and aspersions of others. He who would check a revengeful humour, would do well to deny himself the satisfaction of representing to others the injuries he hath sustained. And if we would so take heed to our ways, that we sin not with our tongue, we must accustom ourselves to solitude and silence. Thus we may make our appetites more moderate in their cravings, by accustoming them to frequent refusals; but it is not enough to have them under violence and restraint.

We must strive to put ourselves out of love with the world.

14. Our next essay must be to possess our minds with a deep persuasion of the vanity and emptiness of worldly enjoyments. This is an ordinary theme, but alas! how few understandand believe what they say? These notions float in our brains, and come sliding off our tongues, but we have no deep impression of them on our spirits. We feel not the truth which we pretend to believe. We can tell that all the glory and splendor, all the pleasures of the world, are vanity and nothing; and yet these nothings take up all our thoughts, and engross all our affections. Perhaps sometimes we resolve to be no longer deluded with them; but these thoughts seldom outlive the next temptation. And after we have been frustrated a thousand times, we must continually be repeating the experiment. The least difference of circumstances is enough to make us expect that satisfaction in one thing, which we missed in another. But had we once a real contempt of worldly things, this were a considerable advancement in our way. The soul of man is of a vigorous and active nature, and hath in it an unextinguishable thirst, an immaterial kind of fire, always catching at some object or other, in conjunction wherewith it thinks to be happy: and were it once rent from the world, it would search after some higher object, to satisfy its importunate cravings. The love of the world and the love of God, are like the scales of a balance, as the one falleth the other doth rise. It therefore nearly concerns us to be convinced of the emptiness and vanity of creature enjoyments. Let us seriously considerwhat our reason and faith, our own experience, and the observation of others suggest. Amidst all our pursuits and designs, let us stop and ask ourselves, for what end is this? At what do I aim? Can the gross pleasures of sense, or a heap of white or yellow earth, or the esteem of silly creatures like myself, satisfy an immortal soul? Have I not tried these things already? Will they have a higher relish, and yield me more contentment to-morrow than yesterday, or the next year than they did the last? There may be some little difference between that which I am now pursuing, and that which I enjoyed before: but sure my former enjoyments did shew as pleasant, and promise as fair before I attained them. Like the rainbow, they♦looked very glorious at a distance, but when I approached, I found nothing but emptiness and vapour. O what a poor thing would the life of man be, if it were capable of no higher enjoyments!

♦“look” replaced with “looked” per Errata

We must do those outward actions that are commanded.

15. When our inclinations towards worldly things are in some measure subdued, we must proceed conscientiously to perform those duties which religion♦requires. If we cannot get our inward dispositions presently changed, let us study at least to regulate our outward deportment: if our hearts be not yet inflamed with divine love, let us however♠own our allegiance to that infinite Majesty, by attending his service, and listeningto his word; by speaking reverently of his name; and praising his goodness, and exhorting others to serve and obey him. If we want that charity, and those bowels of compassion which we ought to have towards our neighbours, yet must we not omit any occasion of doing them good. If our hearts be haughty and proud, we must nevertheless study a modest and humble deportment. These external performances are of little value in themselves, yet may they help us forward to better things. It is always good to be doing what we can, for then God is wont to assist our feeble endeavours. Nor need we fear the imputation of hypocrisy, though our actions thus somewhat out-run our affections, seeing they still proceed from a sense of our duty, and our design is not to appear better than we are, but that we may really become so.

♦“require” replaced with “requires” per Errata♠“owe” replaced with “own” per Errata

♦“require” replaced with “requires” per Errata

♠“owe” replaced with “own” per Errata

We must endeavour to form internal acts of devotion, charity,&c.

16. Moreover, let us be often lifting up our hearts to God; and if we do not say that we love him above all things, let us at least acknowledge that it is our duty, and would be our happiness so to do. Let us lament the dishonour done him by sinful men, and applaud the praises that are given him by that glorious company above. Let us yield ourselves up to him a thousand times, to be governed by his laws, and disposed of at his pleasure: and though our stubborn heart start back, yet let us tell him we are convincedthat his will is always just and good; and therefore desire him to do with us whatsoever he pleaseth, whether we will or not.

Thus should we exercise ourselves unto godliness: and when we are employing the powers that we have, the Spirit of God is wont to strike in, and elevate these acts of our soul beyond the pitch of nature, and give them a divine impression.

Consideration a great instrument of religion.

17. I shall mention but two other helps; and the first is, deep and serious consideration. *The assent which is ordinarily given to divine truths, is very faint and languid. Men are unwilling to quarrel with the religion of their country; but are seldom at the pains to consider what they profess to believe; and thence it is, that they have so little influence on their practice. Thosespiritless and paralytic thoughts(as one rightly terms them) are not able to move the will, and direct the hand. We must therefore labour for a full persuasion of divine truths, a sense and feeling of spiritual things. Let us urge forward our spirits, and make them approach the invisible world, and fix our mind upon immaterial things, till we clearly perceive that these are no dreams; nay, that all things are dreams and shadows besides them. When we look about us, and behold the beauty and magnificence of this goodly frame, the order and harmony of the whole creation, let our thoughtsfrom thence take their flight toward that omnipotent wisdom and goodness which did at first produce, and doth still uphold the same. When we reflect upon ourselves, let us consider that we are not a mere piece of organized matter, a curious and well contrived engine; that there is more in us than flesh, and blood, and bones, even a divine spark, capable to know, and love, and enjoy our Maker. And though it be now exceedingly clogged with its dull and lumpish companion; yet ere long it shall be delivered, and can subsist without the body, as well as that can do without the cloaths, which we throw off at our pleasure. Let us often withdraw our thoughts from this earth, this scene of misery, and folly, and sin, and raise them towards that glorious world; whose innocent and blessed inhabitants solace themselves eternally in the divine presence, and know no other passion, but an unmixed joy, and an unbounded love: and then consider how the blessed Son of God came down to this lower world to live among us, and die for us, that he might bring us to a portion of the same felicity; and think how he hath overcome the sharpness of death, and opened the kingdom of heaven to all believers, and is now set down on theright-hand of the Majesty on high¹; and yet is not the less mindful of us, but receiveth our prayers, and presenteth them unto his Father, and is dailyvisiting his church with the influences of his Spirit, as the sun reacheth us with his beams.

¹Hebrewsi.3.

We should consider the excellency of the divine nature.

18. Let me further suggest some particular subjects of meditation. And first, if we would love God, let us consider the excellency of his nature, and his love and kindness towards us. It is little we know of the divine perfections; and yet that little may fill our souls with admiration and love. If it be the understanding that directs the affections, certainly the excellencies of the divine nature (the traces whereof we cannot but discover in every thing we behold) should not fail to engage our hearts. Shall we not be infinitely more transported with that almighty wisdom and goodness, which fills the universe, and displays itself in all the parts of the creation, which establisheth the frame of nature, and turneth the mighty wheels of providence, and keepeth the world from disorder and ruin, than with the faint rays of the same perfections which we meet with in our fellow creatures? Shall we doat on the scattered pieces of a rude and imperfect picture, and never be affected with the original beauty? This were an unaccountable stupidity and blindness. Whatever we find lovely in a friend, or in a saint, ought not to engross, but to elevate our affection: we should conclude with ourselves, that if there be so much sweetness in a drop, there must be infinitely more inthe fountain. If there be so much splendor in a ray, what must the sun be in its glory?

19. Nor can we pretend the remoteness of the object, as if God were at too great a distance for our converse or love:he is not far from every one of us; for in him we live, and move, and have our being.¹We cannot open our eyes, but we must behold some footsteps of his glory; and we cannot turn them toward him, but we shall be sure to find his intent upon us, waiting as it were to catch a look, ready to entertain the most intimate communion with us. Let us therefore endeavour to raise our minds to the clearest conceptions of the divine nature. Let us consider all that his works declare, or his word discovers of him unto us; and let us especially contemplate that visible representation of him which was made in our own nature by his Son, who wasthe brightness of his glory, and the express image of his person,²and who appeared in the world to discover at once what God is, and what we ought to be. Let us represent him unto our minds as we find him described in the gospel, and there we shall behold the perfections of the divine nature, tho’ covered with the veil of human infirmities. And while we contemplate a Being, infinite in power, in wisdom, and goodness, the author and fountain of all perfections, let us pray that our eyes may affect our heart,³and while we are musing the fire may burn.⁴

¹Actsxvii.27.²Hebrewsi.3.³Lamentationsiii.51.⁴Psalmsxxxix.3.

¹Actsxvii.27.

²Hebrewsi.3.

³Lamentationsiii.51.

⁴Psalmsxxxix.3.

We should meditate on his goodness and love.

20. Hereunto add the consideration of God’s favour and goodwill towards us. Now as the word of God is full of the expressions of his love towards man, so all his works loudly proclaim it. He gave us our being, and by preserving us in it, doth renew the donation every moment. He hath placed us in a rich and well-furnished world, and liberally provided for all our necessities. He raineth down blessings from heaven upon us, and causeth the earth to bring forth our provision. He giveth us our food and raiment; and while we are spending the productions of one year, he is preparing for us against another. He sweetneth our lives with innumerable comforts, and gratifieth every faculty with suitable objects. The eye of his providence is always upon us, and he watcheth for our safety when we are fast asleep, neither minding him nor ourselves. But lest we should think these testimonies of his kindness less considerable, because they are the easy issues of his omnipotent power, and do not put him to any trouble or pain, he hath taken a more wonderful method to endear himself to us. He hath testified his affection to us, by suffering as well as by doing; and because he could not suffer in his own nature, he assumed ours. The eternal Son of God cloathed himself with the infirmities of our flesh, and left the company of those blessed spirits, who knew well how to love and adore him, that he might dwellamong men, and wrestle with the obstinacy of that rebellious race to reduce them to their allegiance, and to offer himself up as a sacrifice for them. I remember one of the poets hath an ingenious fancy to express the passion wherewith he found himself overcome after a long resistance,That the God of love had shot all his golden arrows at him, but could never pierce his heart, till at length he put himself into the bow, and darted himself straight into his breast. Methinks this doth someway adumbrate God’s method of dealing with men: he had long contended with a stubborn world, and thrown down many a blessing upon them; and when all his other gifts could not prevail, he at last made a gift of himself. The account which we have of our Saviour’s life in the gospel doth all along present us with the story of his love. All the pains that he took, and the troubles that he endured, were the wonderful effects, and uncontroulable evidences of it. But, O that last, that dismal scene! Is it possible to remember it, and question his kindness, or deny him ours? Here, here it is we should fix our most serious thoughts,that Christ may dwell in our hearts by faith; that we being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth and length, and depth and height; and to know the love of Christ, which passeth knowledge, that we may be filled with all the fulness of God!¹

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