TheLifeofGodintheSoulofMan

HenryScougal

TableofContents

PARTI.OnReligion;theNaturalandDivineLife

PARTII.OntheExcellencyofReligionandDivineLove

PARTIII.OntheDifficultiesandDutiesoftheChristianLife

PART I. On Religion; the Natural and Divine Life; and theexemplificationofDivineLoveinourblessedSavior.

mydearfriend,

This designation doth give you a title to all endeavours whereby I canserve your interests; and your pious inclinations to do so, happilyconspirewithmy duty, that I shall not need to step out ofmy road togratify you—but I may at once perform an office of friendship, anddischargeanexerciseofmy function, since theadvancingof virtueandholiness, (which I hope youmake your greatest study,) is the peculiarbusinessofmyemployment.This,therefore,isthemostpopularinstancewhereinIcanventmyaffection,andexpressmygratitudetowardsyou,andIshallnotanylongerdelaytheperformanceofthepromiseImadeyoutothispurpose;forthoughIknowyouareprovidedwithbetterhelpsofthisnaturethananyIcanofferyou,norareyouliketomeetwithanythingherewhichyouknewnotbefore,yetIamhopeful,thatwhatcomethfrom one whom you are pleased to honour with your friendship, andwhichismoreparticularlydesignedforyouruse,willbekindlyacceptedby you; andGod's providenceperhapsmay so directmy thoughts, thatsomething or other may prove useful to you. Nor shall I doubt your

pardon, if, formouldingmydiscourse into thebetter frame, I laya lowfoundation,beginningwiththenatureandpropertiesofreligion,andallalonggivesuchwaytomythoughts,intheprosecutionofthesubject,asmaybringme to saymany thingswhichwerenotnecessary,did I onlyconsidertowhomIamwriting.

I cannot speak of religion, but I must lament, that among so manypretenderstoit,sofewunderstandwhatitmeans:someplacingitintheunderstanding, in orthodox notions and opinions; and all the accountthey can give of their religion is, that they are of this and the otherpersuasion, and have joined themselves to one of those many sectswhereintoChristendomismostunhappilydivided.Othersplaceitintheoutward man, in a constant course of external duties, and a model ofperformances. If they live peaceably with their neighbours, keep atemperatediet,observethereturnsofworship,frequentingthechurch,ortheircloset,andsometimesextendtheirhands to thereliefof thepoor,they think theyhavesufficientlyacquitted themselves.Othersagainputall religion in the affections, in rapturoushearts, andecstaticdevotion;and all they aim at is, to pray with passion, and think of heaven withpleasure, and to be affected with those kind and melting expressionswherewiththeycourttheirSaviour,tilltheypersuadethemselvestheyaremightilyinlovewithhim,andfromthenceassumeagreatconfidenceoftheirsalvation,whichtheyesteemthechiefofChristiangraces.Thusarethesethingswhichhaveanyresemblanceofpiety,andatthebestarebutmeansofobtainingit,orparticularexercisesofit,frequentlymistakenforthewholeofreligion:nay,sometimeswickednessandvicepretendtothatname.IspeaknotnowofthosegrossimpietieswherewiththeHeathenswerewonttoworshiptheirgods.TherearebuttoomanyChristianswhowould consecrate their vices, and follow their corrupt affections,whoseraggedhumourandsullenpridemustpassforChristianseverity;whosefiercewrath, andbitter rage against their enemies,must be calledholyzeal;whosepetulancy towards theirsuperiors,orrebellionagainst theirgovernors,musthavethenameofChristiancourageandresolution.

Butcertainlyreligionisquiteanotherthing,andtheywhoareacquaintedwithitwillentertainfardifferentthoughts,anddisdainallthoseshadowsandfalseimitationsofit.Theyknowbyexperiencethattruereligionisa

unionofthesoulwithGod,arealparticipationofthedivinenature,theveryimageofGoddrawnuponthesoul,or,intheapostle'sphrase,"ItisChristformedwithinus."—Briefly,Iknownothowthenatureofreligioncanbemore fullyexpressed, thanbycalling itaDivineLife:andunderthesetermsIshalldiscourseofit,showingfirst,howitiscalledalife;andthen,howitistermeddivine.

Ichoosetoexpressitbythenameoflife,first,becauseofitspermanencyandstability.Religion itnotasuddenstart,orpassionof themind,notthoughitshouldrisetotheheightofarapture,andseemtotransportamantoextraordinaryperformances.Thereare fewbuthaveconvictionsofthenecessityofdoingsomethingforthesalvationoftheirsouls,whichmaypush themforwardsomestepswithagreatdealof seeminghaste;butanontheyflagandgiveover.Theywereinahotmood,butnowtheyarecooled;theydidshootforthfreshandhigh,butarequicklywithered,because they had no root in themselves. These sudden fits may becompared to the violent and convulsive motions of bodies newlybeheaded,causedbytheagitationsoftheanimalspirits,afterthesoulisdeparted, which, however violent and impetuous, can be of no longcontinuance;whereasthemotionsofholysoulsareconstantandregular,proceeding fromapermanentand livelyprinciple. It is true, thisdivinelife continueth not always in that same strength and vigour, butmanytimessufferssaddecays;andholymenfindgreaterdifficultyinresistingtemptations,andlessalacrityintheperformanceoftheirduties.Yetitisnot quite extinguished, nor are they abandoned to the power of thosecorruptaffections,whichswayandoverruletherestoftheworld.

Again, religion may be designed by the name of life, because it is aninward, free, and self-moving principle: and those who have madeprogressinit,arenotactuatedonlybyexternalmotives,drivenmerelybythreatenings, nor bribed by promises, nor constrained by laws; but arepowerfullyinclinedtothatwhichisgood,anddelightintheperformanceof it.The lovewhichapiousmanbears toGodandgoodness, isnot somuchbyvirtueofacommandenjoininghimsotodo,asbyanewnatureinstructingandpromptinghimtoit;nordothhepayhisdevotionsasanunavoidable tribute only to appease the divine justice, or quiet hisclamorous conscience; but those religious exercises are the proper

emanationsof thedivine life, thenaturalemploymentsof thenew-bornsoul. He prays, and gives thanks, and repents, not only because thesethings are commanded, but rather because he is sensible of his wants,andofthedivinegoodness,andofthefollyandmiseryofasinfullife.Hischarityisnotforced,norhisalmsextortedfromhim;hislovemakeshimwilling to give; and though therewerenooutwardobligation, his heartwoulddeviseliberalthings.Injusticeorintemperance,andallothervices,areascontrarytohistemperandconstitution,asthebasestactionsaretothemostgenerousspirit,andimpudenceandscurrilitytothosewhoarenaturallymodest. So that Imaywell say with St. John, "Whosoever isbornofGod,dothnotcommitsin:forhisseedremainethinhim,andhecannot sin, because he is born of God." Though holy and religiouspersonsdomucheyethelawofGod,andhaveagreatregarduntoit,yetit is not so much the sanction of the law, as its reasonableness, andpurity, and goodness, which do prevail with them. They account itexcellent anddesirable in itself, and that in keeping of it there is greatreward; and that divine lovewherewith they are actuated,makes thembecomealawuntothemselves:

Whoshallprescribealawtothosethatlove?

Love'samorepowerfullawwhichdoththemmove.

Inaword,whatourblessedSavioursaidofhimself,isinsomemeasureapplicable to his followers, that "it is theirmeat and drink to do theirFather's will." And, as the natural appetite is carried out toward food,thoughweshouldnotreflectonthenecessityofitforthepreservationofour lives, so they are carried with a natural and unforced propensiontowardthatwhichisgoodandcommendable.Itistrue,externalmotivesaremany timesof greatuse to excite and stir up this inwardprinciple,especiallyinitsinfancyandweakness,whenitisoftensolanguidthattheman himself can scarce discern it, hardly being able tomove one stepforwardbutwhenheispushedbyhishopesorhisfears,bythepressureofanaffliction,orthesenseofamercy,bytheauthorityofthelaw,orthepersuasionofothers.Now,ifsuchapersonbeconscientiousanduniforminhisobedience,andearnestlygroaningunderthesenseofhisdulness,and isdesiroustoperformhisdutieswithmorespiritandvigour, thesearethefirstmotionsofthedivinelife,which,thoughitbefaintandweak,

will surely be cherished by the influences of heaven, and grow untogreatermaturity.Buthewhoisutterlydestituteofthisinwardprinciple,anddothnotaspire to it,butcontentshimselfwith thoseperformanceswhereuntoheispromptedbyeducationorcustom,bythefearofhellorcarnalnotionsofheaven, cannomorebeaccounteda religiousperson,thanapuppetcanbecalledaman.This forcedandartificial religion iscommonlyheavyandlanguid,likethemotionofaweightforcedupward.It is cold and spiritless, like the uneasy compliance of a wife marriedagainstherwill,who carries it dutifully toward thehusbandwhomshedoes not love, out of some sense of virtue or honour. Hence also thisreligion is scant and niggardly, especially in those duties which dogreatest violence tomen's carnal inclinations; and those slavish spiritswill be sure to do nomore than is absolutely required. It is a law thatcompelsthem,andtheywillbeloathtogobeyondwhatitstintsthemto;nay,theywilleverbeputtingsuchglossesonit,asmayleavethemselvesthegreatestliberty.Whereas,thespiritoftruereligionisfrankandliberal—far from such peevish and narrow reckoning; and hewho hath givenhimselfentirelyuntoGod,willneverthinkhedothtoomuchforhim.

By this time I hope it doth appear, that religion iswith a great deal ofreason termed a life, or vital principle, and that it is very necessary todistinguish betwixt it and that obedience which is constrained, anddepends upon external causes. I come next to give an account why IdesigneditbythenameofDivineLife:andsoitmaybecalled,notonlyinregardof itsfountainandoriginal,havingGodfor itsauthor,andbeingwroughtinthesoulsofmenbythepowerofhisHolySpirit;butalsoinregard of its nature, religion being a resemblance of the divineperfections,theimageoftheAlmightyshininginthesoulofman:nay,itisarealparticipationofhisnature,itisabeamoftheeternallight,adropofthatinfiniteoceanofgoodness;andtheywhoareendowedwithitmaybe said to have "God dwelling in their souls, andChrist formedwithinthem."

Before I descend to a more particular consideration of that divine lifewhereintruereligiondothconsist,itwillperhapsbefittospeakalittleofthatnatural or animal lifewhichprevails in thosewhoare strangers totheother:andbythisIunderstandnothingelse,butourinclinationand

propension towards those things which are pleasing and acceptable tonature; or self-love issuing forth and spreading itself into as manybranches asmen have several appetites and inclinations. The root andfoundationoftheanimallife,Ireckontobesense,takingitlargely,asitisopposeduntofaith,andimportethourperceptionandsensationofthosethings that are either grateful or troublesome to us. Now these animalaffections,consideredinthemselves,andastheyareimplantedinusbynature, are not vicious or blameable; nay, they are instances of the thewisdom of the Creator, furnishing his creatures with such appetites astendtothepreservationandwelfareoftheirlives.Theseareinsteadofalawuntothebrutebeasts,wherebytheyaredirectedtowardstheendsforwhichtheyweremade:butmanbeingmadeforhigherpurposes,andtobeguidedbymoreexcellentlaws,becomesguiltyandcriminalwhenheisso far transported by the inclinations of this lower life as to violate hisduty,orneglect thehigherandmorenobledesignsofhis creation.Ournaturalaffectionsarenotwhollytobeextirpatedanddestroyed,butonlytobemoderatedandoverruledbysuperiorandmoreexcellentprinciple.Inaword, thedifferencebetwixta religiousandwickedman is, that intheonedivinelifebearssway,intheothertheanimallifedothprevail.

But it is strange to observe unto what different courses this naturalprinciple will sometimes carry those who are wholly guided by it,according to thediversecircumstances thatconcurwith it todeterminethem; and then, not considering this doth frequently occasion verydangerousmistakes,makingmen thinkwellof themselvesby reasonofthat seeming difference which is betwixt them and others, whereas,perhaps, their actions do all the while flow from one and the sameoriginal. If we consider the natural temper and constitution of men'ssouls,weshall findsometobeairy, frolicksome,and light,whichmaketheirbehaviourextravagantandridiculous;whereasothersarenaturallyseriousandsevere,andtheirwholecarriagecomposedintosuchgravityas gains them a great deal of reverence and esteem. Some are of ahumorous, rugged, and morose temper, and can neither be pleasedthemselves,norendurethatothersshouldbeso.Butallarenotbornwithsuch sour and unhappy dispositions; for some persons have a certainsweetness and benignity rooted in their natures; and they find thegreatest pleasure in the endearments of society, and the mutual

complacencyoffriends,andcovetnothingmorethantohaveeverybodyobliged to them: and it is well that nature hath provided thiscomplexionaltenderness,tosupplythedefectoftruecharityintheworld,andto inclinementodosomethingforoneanother'swelfare.Again, inregard to education, some have never been taught to follow any otherrules than those of pleasure or advantage; but others are so inured toobservethestrictestrulesofdecencyandhonour,andsomeinstancesofvirtue, that theyarehardly capableofdoingany thingwhich theyhavebeenaccustomedtolookuponasbaseandunworthy.

Infine,itisnosmalldifferenceinthedeportmentofmerenaturalmen,thatdotharise from the strengthorweaknessof theirwitor judgment,andfromtheircareandnegligenceinusingthem.Intemperanceandlust,injusticeandoppression,andall thoseother impietieswhichabound intheworld,andrenderitsomiserable,aretheissuesofself-love,theeffectof the animal life, when it is neither overpowered by religion, norgoverned by natural reason: but if it once take hold of reason, and getjudgmentandwittobeofitsparty,itwillmanytimesdisdainthegrossersortofvices,andspringupintofairimitationsofvirtueandgoodness.Ifa man have but so much reason as to consider the prejudice whichintemperance and inordinate lust dobringuntohishealth, his fortune,and his reputation, self-lovemay suffice to restrain him; and onemayobservetherulesofmoraljustice,indealingwithothers,asthebestwaytosecurehisowninterest,andmaintainhiscreditintheworld.Butthisis not all; for this natural principle, by the help of reason,may take ahigherflight,andcomenighertheinstancesofpietyandreligion:itmayinclineaman to thediligent studyofdivine truths; forwhy shouldnotthese, aswell asother speculations,bepleasant andgrateful to curiousand inquisitive minds? It may make men zealous in maintaining andpropagating suchopinionsas theyhaveespoused, andbeverydesirousthatothersshouldsubmituntotheirjudgment,andapprovethechoiceofreligionwhichtheythemselveshavemade.Itmaymakethemdelighttohearandcomposeexcellentdiscoursesaboutthemattersofreligion;foreloquence is very pleasant, whatever be the subject: nay, some it maydisposetonosmallheightofsensibledevotion.Thegloriousthingsthatarespokenofheaven,maymakeevenacarnalheart in lovewith it: themetaphors and similitudes made use of in Scripture, of crowns and

sceptres,andriversofpleasure,&c.willeasilyaffectaman's fancy,andmake him wish to be there, though he neither understand nor desirethose spiritual pleasures which are described and shadowed forth bythem:andwhensuchapersoncomestobelievethatChristhaspurchasedthose glorious things for him, he may feel a kind of tenderness andaffection towardssogreatabenefactor,and imagine thathe ismightilyenamouredwithhim,andyetallthewhilecontinueastrangertotheholytemper and spirit of the blessed Jesus; and what hand the naturalconstitution may have in the rapturous devotions of some melancholypersons,hathbeenexcellentlydiscoveredof latebyseveral learnedandjudiciouspens.

To conclude, there is nothing proper tomake aman's life pleasant, orhimselfeminentandconspicuousintheworld,butthisnaturalprinciple,assistedbywit and reason,mayprompthim to it: and though Idonotcondemn those things in themselves, yet it concerns us nearly to knowandconsidertheirnature,boththatwemaykeepwithinduebounds,andalso thatwemay learnnever to valueourselveson the accountof suchattainments,nor lay thestressof religionuponournaturalappetitesorperformances.

ItisnowtimetoreturntotheconsiderationofthatdivinelifewhereofIwas discoursing before, that life which is hid with Christ in God; andthereforehathnogloriousshoworappearance in theworld,and to thenatural man will seem a mean and insipid notion. As the animal lifeconsisteth in that narrow and confined love which is terminated on aman'sself,andinhispropensiontowardsthosethingsthatarepleasingto nature; so the divine life stands in a universal and unboundedaffection,andinthemasteryoverournaturalinclinations,thattheymayneverbeabletobetrayustothosethingswhichweknowtobeblameable.The root of the divine life is faith; the chief branches are love to God,charitytoman,purity,andhumility:for,asanexcellentpersonhathwellobserved, however these names be common and vulgar, and make noextraordinary sound, yet do they carry such a mighty sense, that thetongueofmanorangelcanpronouncenothingmoreweightyorexcellent.Faith hath the same place in the divine life, which sense hath in thenatural, being indeed nothing else but a kind of sense, or feeling

persuasionofspiritualthings;itextendsitselfuntoalldivinetruths;butinourlapsedestate,ithathapeculiarrelationtothedeclarationofGod'smercyandreconcilablenesstosinnersthroughaMediator;andtherefore,receiving its denomination from that principal object, is ordinarilytermedfaithinJesusChrist.

The love of God is a delightful and affectionate sense of the divineperfections,whichmakesthesoulresignandsacrifice itselfwhollyuntohim,desiringaboveallthingstopleasehim,anddelightinginnothingsomuchasinfellowshipandcommunionwithhim,andbeingreadytodoorsufferanythingforhissake,orathispleasure.ThoughthisaffectionmayhaveitsfirstrisefromthefavoursandmerciesofGodtowardourselves,yet doth it, in its growth and progress, transcend such particularconsiderations,andgrounditselfonhisinfinitegoodness,manifestedinall the works of creation and providence. A soul thus possessed withdivinelove,mustneedsbeenlarged,towardallmankind,inasincereandunboundedaffection,becauseoftherelationtheyhavetoGod,beinghiscreatures, andhaving somethingofhis image stampedupon them;andthis is thatcharityInamedas thesecondbranchofreligion,andunderwhichallthepartsofjustice,allthedutiesweowetoourneighbour,areeminentlycomprehended:forhewhodothtrulylovealltheworld,willbenearlyconcernedintheinterestofeveryone;andsofarfromwrongingorinjuringanyperson,thathewillresentanyevilthatbefalsothers,asifithappenedtohimself.

Bypurity,Iunderstandadueabstractednessfromthebody,andmasteryovertheinferiorappetites;orsuchatemperanddispositionofmind,asmakesamandespiseandabstainfromallpleasuresanddelightsofsenseor fancy,whicharesinful in themselves,or tendtoextinguishor lessenourrelishofmoredivineandintellectualpleasures;whichdothalsoinfera resoluteness to undergo all those hardships hemaymeetwith in theperformanceof his duty; so thatnot only chastity and temperance, butalsoChristiancourageandmagnanimity,maycomeunderthishead.

Humility imports a deep sense of our ownmeanness, with hearty andaffectionate acknowledgment of our owing all thatwe are to the divinebounty;whichisalwaysaccompaniedwithaprofoundsubmissiontothewill of God, and great deadness toward the glory of the world and

applauseofmen.

Thesearethehighestperfectionsthateithermenorangelsarecapableof—theveryfoundationofheavenlaidinthesoul;andhewhohathattainedthem,needsnotdesire topry into thehidden rollsofGod'sdecrees,orsearch the volumes of heaven to know what is determined about hiseverlasting condition; but he may find a copy of God's thoughtsconcerninghim,writteninhisownbreast.HislovetoGodmaygivehimassurance of God's favour to him; and those beginnings of happiness,whichhefeelsintheconformityofthepowersofhissoultothenatureofGod,andcompliancewithhiswill,areasurepledgethathisfelicityshallbeperfected,andcontinued toall eternity;and it isnotwithout reasonthatonesaid,"IhadratherseetherealimpressionsofaGod-likenatureuponmyownsoul, thanhaveavision fromheaven,oranangelsent totellmethatmynamewasenrolledinthebookoflife."

Whenwehavesaidallthatwecan,thesecretmysteriesofanewnatureanddivine life canneverbe sufficiently expressed: language andwordscannotreachthem;norcantheybetrulyunderstoodbutbythosesoulsthat are enkindled within, and awakened unto the sense and relish ofspiritual things: "There is a spirit in man; and the inspiration of theAlmightygiveththisunderstanding."Thepowerandlifeofreligionmaybebetter expressed in actions than inwords; because actions aremorelively things, anddobetter represent the inwardprinciplewhence theyproceed;and,therefore,wemaytakethebestmeasureofthosegraciousendowments from the deportment of those in whom they reside;especiallyastheyareperfectlyexemplifiedintheholylifeofourblessedSaviour,amainpartofwhosebusinessinthisworldwastoteach,byhispractice, what he did require of others,—and to make his ownconversationanexact resemblanceof thoseunparalleledruleswhichheprescribed;sothatifevertruegoodnesswasvisibletomortaleyes,itwasthen,whenhispresencedidbeautifyandillustratethislowerworld.

That sincere and devout affection wherewith his blessed soul didconstantly burn towards his heavenly Father, did express itself in anentire resignation to his will; it was his very "meat to do the will, andfinish the work of him that sent him." This was the exercise of hischildhood,andtheconstantemploymentofhisriperage.Hesparedno

travel or painswhile hewas abouthisFather's business, but took suchinfinite content and satisfaction in the performance of it, that when,beingfaintandwearywithhisjourney,herestedhimselfonJacob'swell,and entreated water of the Samaritan woman. The success of hisconferencewithher,andtheaccessionthatwasmadetothekingdomofGod, filledhismindwithsuchdelight,asseemedtohaveredounded tohis very body, refreshing his spirits, and making him forget the thirstwhereofhecomplainedbefore,andrefusethemeatwhichhehadsenthisdisciplestobuy.Norwashelesspatientandsubmissiveinsufferingthewill of God, than diligent in the doing of it: he endured the sharpestafflictionsandextremestmiseriesthateverwereinflictedonanymortal,without repining thought, or discontentedword: for though hewas farfromastupidinsensibility,orafantasticorstoicalobstinacy,andhadasquickasenseofpainasothermen,andthedeepestapprehensionofwhathewastosufferinhissoul,(ashisbloodysweat,andthesoreamazementand sorrow which he professed, do abundantly declare,) yet did heentirely submit to that severe disposition of providence, and willinglyacquiescedinit.

And he prayed to God, that "if it were possible," (or, as one of theEvangelistshathit,"ifhewerewilling,")"thatcupmightberemoved:"yethegentlyadded,"nevertheless,notmywill,butthinebedone."Ofwhatstrange importance are the expressions, John 12:27. where he firstacknowledgeth the anguish of his spirit, "Now is my soul troubled,"(whichwouldseemtoproduceakindofdemur,)"andwhatshallIsay?"And thenhegoeson todeprecatehis sufferings, "Father, saveme fromthishour;"whichhehadnosooneruttered,buthedoth,as itwere,onsecondthoughts,recallitinthesewords,"ButforthiscausecameIintotheworld;"andconcludes,"Father,glorifythyname."Now,wemustnotlookonthisasanylevity,orblameableweaknessintheblessedJesus:heknewallalongwhathewastosuffer,anddidmostresolutelyundergoit;butitshowsustheinconceivableweightandpressurethathewastobear,which,beingsoafflicting,andcontrary tonature,hecouldnot thinkofwithoutterror;yetconsideringthewillofGod,andtheglorywhichwastoredoundfromhimthence,hewasnotonlycontent,butdesiroustosufferit.

Another instance of his love toGodwas his delight in conversingwithhimbyprayer,whichmadehimfrequentlyretirehimselffromtheworld,and,withthegreatestdevotionandpleasure,spendwholenightsinthatheavenlyexercise,thoughhehadnotsinstoconfess,andbutfewsecularintereststoprayfor;which,alas!arealmosttheonlythingsthatarewonttodriveustoourdevotions.Nay,wemaysayhiswholelifewasakindofprayer;aconstantcourseofcommunionwithGod:ifthesacrificewasnotalwaysoffering,yetwasthefirestillkeptalive;norwasevertheblessedJesus surprised with that dulness, or tepidity of spirit, which wemustmanytimeswrestlewithbeforewecanbefitfortheexerciseofdevotion.

Inthesecondplace,Ishouldspeakofhisloveandcharitytowardallmen:but hewhowould express it,must transcribe the history of the gospel,andcommentuponit;forscarceanythingisrecordedtohavebeendoneorspokenbyhim,whichwasnotdesignedforthegoodandadvantageofsome one or other.—All his miraculous works were instances of hisgoodness aswell ashispower; and theybenefited thoseonwhom theywerewrought,aswellastheyamazedthebeholders.Hischaritywasnotconfinedtohiskindredorrelations;norwasallhiskindnessswallowedupintheendearmentofthatpeculiarfriendshipwhichhecarriedtowardhis beloved disciple; but every onewas his friendwho obeyed his holycommands, John 15:14. And whosoever did the will of his Father, thesamewastohimashisbrother,sister,andmother.

Neverwas any unwelcome to himwho camewith an honest intention,nordidhedenyanyrequestwhichtendedtothegoodofthosethataskedit: so that what was spoken of that Roman emperor, who, for hisgoodness, was called the darling of mankind, was really performed byhim,thatneveranydepartedfromhimwithaheavycountenance,exceptthat rich youth, (Mark 10. who was sorry to hear that the kingdom ofheavenstoodatsohigharate,andthathecouldnotsavehissoulandhismoneytoo.AndcertainlyittroubledourSaviour,toseethatwhenapricewas inhishandtogetwisdom,yethehadnoheart to it.The ingenuitythatappearedinhisfirstaddresshadalreadyprocuredsomekindnessforhim; for it is said, "andJesus,beholdinghim, lovedhim:"butmusthe,forhissake,cutoutanewwaytoheaven,andalterthenatureofthings,whichmakeitimpossiblethatacovetousmanshouldbehappy?

And what shall I speak of his meekness, who could encounter themonstrousingratitudeanddissimulationofthatmiscreantwhobetrayedhim, innoharsher terms than these: "Judas, betrayest thou theSonofmanwith a kiss?"What farther evidence couldwedesire of his ferventandunboundedcharity,thanthathewillinglylaiddownhislifeevenforhis most bitter enemies; and mingling his prayers with his blood,besoughttheFatherthathisdeathmightnotbelaidtotheircharge,butmight become the means of eternal life to those very persons whoprocuredit?

Thethirdbranchofthedivinelifeispurity,which,asIsaidconsistsinaneglectofworldlyenjoymentaccommodations,inaresoluteenduringofallsuchtroublesaswemeetwithindoingofourduty.Nowsurely,ifeveranypersonwaswhollydeadtoallthepleasuresofthenaturallife,itwastheblessedJesus,whoseldomtasted themwhentheycame inhisway;butneversteppedoutofhisroadtoseekthem.Thoughheallowedothersthecomfortsofwedlock,andhonouredmarriagewithhispresence,yethechose the severity of a virgin life, andnever knew thenuptial bed: andthoughatthesametimehesuppliedthewantofwinewithamiracle,yethewouldnotworkoneforthereliefofhisownhungerinthewilderness;sograciousanddivinewas the temperofhissoul, inallowing tootherssuch lawful gratifications as himself thought good to abstain from, andsupplyingnotonlytheirmoreextremeandpressingnecessities,butalsotheir smaller and less considerable wants.Wemany times hear of ourSaviour'ssighs,andgroans,andtears;butneverthathelaughed;andbutonce that he rejoiced in spirit: so that through his whole life, he didexactlyanswerthatcharactergivenofhimbytheprophetofold,thathewas"amanofsorrowsandacquaintedwithgrief."Norwerethetroublesanddisaccommodationsofhislifeotherthanmattersofchoice;forneverdidthereanyappearonthestageoftheworldwithgreateradvantagestohave raised himself to the highest secular felicity.Hewhowould bringtogethersuchaprodigiousnumberoffishesintohisdisciples'net,and,atanothertime,receivethattributefromafishwhichhewastopaytothetemple,mighteasilyhavemadehimself therichestpersonintheworld.Nay, without anymoney, he could havemaintained an army powerfulenoughtohavejustledCesaroutofhisthrone,havingoftenerthanoncefed several thousandswith a few loaves and small fishes; but, to show

howsmallesteemhehadofalltheenjoymentsintheworld,hechosetolive insopoorandmeanacondition, "that though the foxeshadholes,and thebirdsof theairhadnests, yethe,whowasLordandheirofallthings,hadnotwhereontolayhishead."Hedidnotfrequentthecourtsof princes, nor affect the acquaintance or converse of great ones; but,beingreputedthesonofacarpenter,hehad fishermen,andsuchotherpoorpeople forhis companions, and livedat sucha rateas suitedwiththemeannessofthatcondition.

AndthusIambroughtunawarestospeakofhishumility,thelastbranchofthedivinelife;whereinhewasamosteminentpatterntous,thatwemight"learnofhimtobemeekandlowlyinheart."Ishallnotnowspeakof that infinite condescension of the eternal Son of God, in taking ournature upon him, but only reflect on our Saviour's lowly and humbledeportmentwhile hewas in theworld.He had none of those sins andimperfectionswhichmay justly humble thebest ofmen; buthewas soentirelyswallowedupwithadeepsenseoftheinfiniteperfectionsofGod,thatheappearedasnothing inhisowneyes; Imeanso farashewasacreature.He considered those eminent perfections which shined in hisblessedsoul,notashisown,butthegiftsofGod;andthereforeassumednothing to himself for them, but, with the profoundest humility,renounced all pretences to them. Hence did he refuse that ordinarycompellationof"GoodMaster,"whenaddressedtohishumannature,byone who, it seems, was ignorant of his divinity: "Why callest thoumegood?thereisnonegoodbutGodonly;"asifhehadsaid,Thegoodnessofanycreature(andsuchonlythoutakestmetobe)isnotworthytobenamedortakennoticeof.ItisGodalonewhoisoriginallyandessentiallygood.' He never made use of his miraculous power for vanity orostentation.Hewould not gratify the curiosity of the Jewswith a signfromheaven,someprodigiousappearanceintheair;norwouldhefollowtheadviceofhiscountrymenandkindred,whowouldhaveallhisgreatworks performed in the eyes of the world, for gaining him the greaterfame. But when his charity had prompted him to the relief of themiserable,hishumilitymadehimmanytimesenjointheconcealmentofthemiracle;andwhenthegloryofGod,andthedesignforwhichhecameintotheworld,requiredthepublicationofthem,heascribeththehonourof all to his Father, telling them, "that of himself he was able to do

nothing."

Icannotinsistonalltheinstancesofhumilityinhisdeportmenttowardsmen:hiswithdrawinghimselfwhen theywouldhavemadehimaking;hissubjection,notonlytohisblessedmother,buttoherhusband,duringhisyoungeryears;andhissubmissiontoall the indignitiesandaffrontswhichhisrudeandmaliciousenemiesdidputuponhim.Thehistoryofhis holy life, recorded by thosewho convenedwith him, is full of suchpassagesasthese;andindeedtheseriousandattentivestudyofitisthebest way to get right measures of humility, and all the other parts ofreligionwhichIhavebeenendeavouringtodesribe.

But now, that I may lessen your trouble of reading a long letter, bymaking some pauses in it, letme here subjoin a prayer, thatmight beproper when one, who had formally entertained some false notions ofreligion,beginstodiscoverwhatitis.

APRAYER.

Infinite and eternal Majesty! Author and Fountain of being andblessedness!how littledowepoorsinful creaturesknowof thee,or thewaytoserveandpleasethee!Wetalkofreligion,andpretenduntoit;but,alas! how few are there that know and consider what it means! Howeasilydowemistaketheaffectionsofournature,andissuesofself-love,forthosedivinegraceswhichalonecanrenderusacceptableinthysight!Itmayjustlygrievemetoconsider,thatIshouldhavewanderedsolong,and contented myself so often with vain shadows and false images ofpietyandreligion;yetIcannotbutacknowledgeandadorethygoodness,whohastbeenpleased,insomemeasure,toopenmineeyes,andletmeseewhatit isatwhichIoughttoaim.Irejoicetoconsiderwhatmightyimprovementsmynatureiscapableof,andwhatadivinetemperofspiritdoth shine in those whom thou art pleased to choose, and causest toapproach unto thee. Blessed be thine infinitemercy, who sentest thineownSontodwellamongmen,andinstructthembyhisexampleaswellashislaws,givingthemaperfectpatternofwhattheyoughttobe.Othatthe holy life of the blessed Jesus may be always in my thoughts, andbefore mine eyes, till I receive a deep sense and impression of thoseexcellentgracesthatshinedsoeminentlyinhim!Andletmenevercease

myendeavours, till that new anddivinenature prevail inmy soul, andChristbeformedwithinme.

PARTII.OntheExcellencyofReligionandDivineLove.

Andnow,mydear friend,havingdiscovered thenatureof truereligion,before I proceed any further, it will not perhaps be unfit to fix ourmeditationsalittleontheexcellencyandadvantagesofit,thatwemaybeexcited to themorevigorousanddiligentprosecutionof thosemethodswherebywemayattainsogreatafelicity.But,alas!whatwordsshallwefind to express that inward satisfaction, those hidden pleasures, whichcanneverberightlyunderstoodbutbythoseholysoulsthatfeelthem?"Astrangerintermeddlethnotwiththeirjoys."Holinessistherighttemper,the vigorous and healthful constitution of the soul. Its faculties hadformerlybeenenfeebledanddisordered,so that theycouldnotexercisetheir natural functions; it had wearied itself with endless tossings androllings,andwasneverable to findany rest.Now thatdistemperbeingremoved, it feels itselfwell; there isdueharmony in its faculties,andasprightly vigour possesseth every part. The understanding can discernwhatisgood,andthewillcancleavetoit.Theaffectionsarenottiedtothemotionsof senseand the influenceof externalobjects,but theyarestirred bymore divine impressions, are touched by a sense of invisiblethings.

Letusdescend, ifyouplease, intoanearerandmoreparticularviewofreligion,inthoseseveralbranchesofitwhichwerenamedbefore.LetusconsiderthatloveandaffectionwherewithholysoulsareunitedtoGod,thatwemayseewhatexcellencyandfelicityisinvolvedinit.Loveisthatpowerful and prevalent passion, by which all the faculties andinclinationsofthesoularedetermined,andonwhichbothitsperfectionand happiness depend. The worth and excellency of a soul is to bemeasuredbytheobjectofitslove.Hewholovethmeanandsordidthingsdoththerebybecomebaseandvile,butanobleandwell-placedaffectiondoth advance and improve the spirit into a conformity with theperfections which it loves. The images of these do frequently presentthemselves unto themind, and, by a secret force and energy, insinuateintotheveryconstitutionofthesoul,andmouldandfashionituntotheirownlikeness.Hencewemayseehoweasilyloversorfriendsdoslideinto

theimitationofthepersonswhomtheyaffect;andhow,evenbeforetheyare aware, they begin to resemble them, not only in the moreconsiderable instances of their deportment, but also in their voice andgesture,andthatwhichwecalltheirmienorair;andcertainlyweshouldaswelltranscribethevirtuesandinwardbeautiesofthesoul,iftheywerethe object and motive of our love. But now, as all the creatures weconversewithhavetheirmixtureandalloy,wearealwaysinhazardtobesullied and corrupted by placing our affections on them. Passion dotheasilyblindoureyes,sothatwefirstapprove,andthenimitatethethingsthat are blameable in them. The trueway to improve and ennoble oursouls is, by fixing our love on thedivineperfections, thatwemayhavethemalwaysbeforeus, andderivean impressionof themonourselves;and, "beholdingwith open face, as in a glass, the glory of theLord,wemaybechangedintothesameimage,fromglorytoglory."Hewho,withagenerousandholyambition,hathraisedhiseyestowardsthatuncreatedbeauty and goodness, and fixed his affection there, is quite of anotherspirit,ofamoreexcellentandheroictemper,thantherestoftheworld,andcannotbutinfinitelydisdainallmeanandunworthythings;willnotentertainany loworbase thoughtswhichmightdisparagehishighandnoblepretensions.Love is the greatest andmost excellent thingwearemastersofandthereforeitisfollyandbasenesstobestowitunworthily.Itisindeedtheonlythingwecancallourown:otherthingsmaybetakenfromus by violence, but none can ravish our love. If any thing else becountedoursbygivingour love,wegiveall,sofaraswemakeoverourhearts and wills, by which we possess our other enjoyments. It is notpossible to refuse him any thing, to whom by love we have givenourselves;nay,sinceitistheprivilegeofgiftstoreceivetheirvaluefromthemindof thegiver, andnot tobemeasuredby theevent,butby thedesire,hewholovethmay,insomesense,besaidnotonlytobestowallthat he hath, but all things else which may make the beloved personhappy; sincehedothheartilywish them, andwould really give them iftheywereinhispower:inwhichsenseitisthatonemakestosay,"Thatdivinelovedoth,inamanner,giveGoduntohimself,bythecomplacencyit takes in thehappiness andperfectionof his nature."But though thismay seem too strained an expression, certainly love is the worthiestpresent we can offer unto God, and it is extremely debased when webestowitanotherway.

When this affection is misplaced, it doth often vent itself in suchexpressions as point at its genuine and proper object, and insinuatewhere it ought to be placed. The flattering and blasphemous terms ofadoration, wherein men do sometimes express their passion, are thelanguageof thataffectionwhichwasmadeanddesigned forGod;ashewho is accustomed to speak to some great person, doth perhaps,unawares,accostanotherwiththosetitleshewaswont togivehim;butcertainly that passion which accounteth its object a deity, ought to bebestowedonhimwho really is so. Thoseunlimited submissions,whichwoulddebase thesoul ifdirected toanyother,willexaltandennoble itwhen placed here. Those chains and cords of love are infinitely moregloriousthanlibertyitself;thisslaveryismorenoblethanalltheempiresintheworld.

Again,Asdivinelovedothadvanceandelevatethesoul,soitisthatalonewhichcanmakeithappy.Thehighestandmostravishingpleasures,themostsolidandsubstantialdelightsthathumannatureiscapableof,arethosewhicharise fromtheendearmentsofawell-placedandsuccessfulaffection. That which imbitters love, and makes it ordinarily a verytroublesomeandhurtfulpassion,istheplacingitonthosewhohavenotworth enough to deserve it, or affection and gratitude to requite it, orwhoseabsencemaydepriveusofthepleasureoftheirconverse,ortheirmiseriesoccasionourtrouble.Toalltheseevilsaretheyexposed,whosechief and supreme affection is placed on creatures like themselves; buttheloveofGoddeliversusfromthemall.

First, I say, love must needs be miserable, and full of trouble anddisquietude,whenthereisnotworthandexcellencyenoughintheobjectto answer the vastness of its capacity. So eager and violent a passioncannot but fret and torment the spirit, when it finds not wherewith tosatisfy its cravings; and, indeed, so large and unbounded in its nature,that itmustbeextremelypinchedandstraitened,whenconfinedtoanycreature: nothing below an infinite good can afford it room to stretchitself,andexertitsvigourandactivity.What!isalittleskin-deepbeauty,or somesmalldegreesofgoodness, tomatchor satisfyapassionwhichwas made for God: designed to embrace an infinite good? No wonderloversdosohardlysufferanyrival,anddonotdesirethatothersshould

approve their passions by imitating it; they know the scantiness andnarrownessofthegoodwhichtheylove,thatitcannotsufficetwo,beingin effect too little for one. Hence love, "which is as strong as death;"occasioneth "jealousywhich is as cruel as the grave," the coalswhereofarecoalsoffire,whichhathamostviolentflame.

Butdivinelovehathnomixtureofthisgall.Whenoncethesoulisfixedonthatsupremeandall-sufficientgood,itfindssomuchperfectionandgoodness, as doth not only answer and satisfy its affection, butmasterandoverpower it too. It findsall its love tobe too faintand languid forsuchanobleobject, and isonly sorry that it cancommandnomore. Itwishethfortheflamesofaseraph,andlongsforthetimewhenitshallbewholly melted and dissolved into love; and because it can do so littleitself,itdesirestheassistanceofthewholecreation,thatangelsandmenwould conquer with it the admiration and love of those infiniteperfections.

Again, Love is accompanied with trouble, when it misseth a suitablereturnofaffection.Loveisthemostvaluablethingwecanbestow,andbygiving it, we do, in effect, give all that we have; and therefore it mustneedsbeafflictingtofindsogreatagiftdespised,thatthepresentwhichonehathmade of hiswhole heart, cannot prevail to obtain any return.Perfectloveisakindofself-dereliction,awanderingoutofourselves;itisakindofvoluntarydeath,wherein the loverdies tohimself,andallhisowninterests,northinkingof them,norcaringfor themanymore,andmindingnothingbuthowhemaypleaseandgratify thepartywhomheloves.Thusheisquiteundone,unlesshemeetswithreciprocalaffection;he neglects himself, and the other hath no regard to him: but if he bebeloved,he is revived,as itwere, and liveth in the soulandcareof theperson whom he loves; and now he begins to mind his ownconcernments,notsomuchbecausetheyarehis,asbecausethebelovedis pleased to own an interest in them: he becomes dear unto himself,becauseheissountotheother.

Butwhy should I enlarge in so known amatter?Nothing can bemoreclearthanthatthehappinessoflovedependsonthereturnitmeetswith:and herein the divine lover hath unspeakably the advantage, havingplacedhis affectiononhimwhosenature is love,whose goodness is as

infinite as his being, whose mercy prevented us when we were hisenemies, therefore cannot choose but embraceuswhenwe are becomehisfriends.ItisutterlyimpossiblethatGodshoulddenyhislovetoasoulwholly devoted to him, andwhich desires nothing somuch as to serveandpleasehim;hecannotdisdainhisownimage,northeheartinwhichitisengraven.Loveisallthetributewhichwecanpayhim,anditisthesacrificewhichhewillnotdespise.

Another thing which disturbs the pleasure of love, and renders it amiserableandunquietpassion,isabsenceandseparationfromthosewelove.Itisnotwithoutasensibleafflictionthatfriendsdopart,thoughforsome little time: it is sad to be deprived of that society which is sodelightful; our life becomes tedious, being spent in an impatientexpectationof thehappyhourwhereinwemaymeetagain:but ifdeathhasmadetheseparation,assometimeorotheritmust,thisoccasionsagrief scarce to be paralleled by all the misfortunes of human life, andwhereinwemaypaydearenoughforthecomfortsofourfriendship.ButOhowhappyarethosewhohaveplacedtheirloveonhimwhocanneverbeabsentfromthem!Theyneedbutopentheireyes,andtheyshalleverywherebeholdthetracesofhispresenceandglory,andconversewithhimwhom their soul loveth; and this makes the darkest prison, or wildestdesert,notonlysupportable,butdelightfultothem.

In fine,A lover ismiserable, if the personwhombe lovethbe so. Theywhohavemadeanexchangeofheartsbylove,gettherebyaninterestinoneanother'shappinessandmisery;andthismakesloveatroublesomepassion, when placed on earth. The most fortunate person hath griefenough tomar the tranquillity of his friend; and it is hard tohold out,whenweareattackedonallhands,andsuffernotonlyinourownperson,butinanother's.ButifGodweretheobjectofourlove,weshouldshareinaninfinitehappiness,withoutanymixtureorpossibilityofdiminution;we should rejoice to behold the glory of God, and receive comfort andpleasurefromallthepraiseswherewithmenandangelsdoextolhim.Itshoulddelightus,beyondallexpression,toconsider,thatthebelovedofour souls is infinitelyhappy inhimself, and thatallhis enemiescannotshakeorunsettlehis throne: "thatourGod is in theheavens, anddothwhateverhepleaseth."

Behold, on what sure foundation his happiness is built, whose soul ispossessedwithdivinelove,whosewillistransformedintothewillofGod,andwhosegreatdesireis,thathisMakershouldbepleased!Othepeace,therest,thesatisfactionthatattendethsuchatemperofmind!

What an infinite pleasure must it needs be, thus, as it were, to loseourselvesinhim,and,beingswallowedupintheovercomingsenseofhisgoodness,toofferourselvesalivingsacrifice,alwaysascendinguntohiminflamesoflove!Neverdothasoulknowwhatsolidjoyandsubstantialpleasureis,tillonce,beingwearyofitself,itrenounceallpropriety,giveitselfupunto theAuthorof itsbeing,and feel itselfbecomeahallowedanddevoted thing,andcansay, froman inwardsenseand feeling, "Mybelovedismine,"(Iaccountallhisinterestmineown,)"andIamhis:"Iamcontent tobe any thing forhim, and carenot formyself, but that Imayservehim.Aperson,mouldedintothistemper,wouldfindpleasureinall thedispensationsofProvidence:temporalenjoymentswouldhaveanother relish,when he should taste the divine goodness in them, andconsiderthemastokensoflove,sentbyhisdearestLordandMaker:andchastisements, though they be not joyous, but grievous, would herebylosetheirsting,therodaswellasthestaffwouldcomforthim:hewouldsnatchakissfromthehandthatwassmitinghim,andgathersweetnessfromthatseverity;nay,hewouldrejoice,thatthoughGoddidnotthewillof such aworthless and foolish creature as himself, yet he did his ownwill, and accomplished his own designs,which are infinitelymore holyandwise.

Theexercisesofreligion,whichtoothersareinsipidandtedious,doyieldthe highest pleasures and delight to souls possessed with divine love.Theyrejoicewhentheyarecalled"togouptothehouseoftheLord,"thattheymay"seehispowerandhisglory,astheyhaveformerlyseenitinthesanctuary." They never think themselves so happy, as when, havingretired from the world, and gotten free from the noise and hurry ofaffairs, and silenced all their clamorous passions (those troublesomeguestswithin,)theyhaveplacedthemselvesinthepresenceofGod,andentertainfellowshipandcommunionwithhim:theydelighttoadorehisperfections, and recount his favours,—and to protest their affection tohim, and tell him a thousand times that they love him; to lay their

troublesorwantsbeforehim,anddisburden theirhearts inhisbosom.Repentance itself is a delightful exercise, when it floweth from theprincipleof love.There isa secret sweetnesswhichaccompanieth thosetearsofremorse, thosemeltingsandrelentingsofasoulreturninguntoGod,andlamentingitsformerunkindness.

Theseveritiesofaholylife,andthatconstantwatchwhichweareobligedtokeepoverourheartsandways,areverytroublesometothosewhoareonlyruledandactedbyanexternallaw,andhavenolawintheirmindsinclining them to the performance of their duty: butwhere divine lovepossesseththesoul,itstandsassentineltokeepouteverythingthatmayoffend the beloved, and doth disdainfully repulse those temptationswhichassaultit:itcompliethcheerfully,notonlywithexplicitcommands,but with the most secret notices of the beloved's pleasure, and isingenious indiscoveringwhatwillbemostgratefulandacceptableuntohim: it makes mortification and self-denial change their harsh anddreadfulnames,andbecomeeasy,sweet,anddelightfulthings.

ButIfindthispartofmyletterswellbiggerthanIdesigned,(indeedwhowouldnotbetemptedtodwellonsopleasantatheme!)Ishallendeavourtocompensateitbybrevityintheotherpoints.

Thenextbranchof theDivineLife, is auniversal charity and love.Theexcellencyofthisgracewillbeeasilyacknowledged;forwhatcanbemorenoble and generous than aheart enlarged to embrace thewholeworld,whose wishes and designs are levelled at the good and welfare of theuniverse, which considereth every man's interest as its own? He wholovethhisneighbourashimself,canneverentertainanybaseorinjuriousthought,orbewanting inexpressionsofbounty.Hehadrathersufferathousand wrongs, than be guilty of one; and never accounts himselfhappy, but when some one or other hath been benefited by him: themaliceor ingratitudeofmen isnot able to resisthis love:heoverlookstheir injuries,andpities their folly,andovercomes theirevilwithgood:and never designs any other revenge against his most bitter andmaliciousenemies,thantoputallobjectionshecanuponthem,whethertheywillornot. Is itanywonder thatsuchapersonbereverencedandadmired,andaccounted thedarlingofmankind?This inwardgoodnessandbenignityofspiritreflectsacertainsweetnessandserenityuponthe

verycountenance,andmakesitamiableandlovely: it inspireththesoulwithaholyresolutionandcourage,andmakesitcapableofenterprisingandeffectingthehighestthings.Thoseheroicactionswhichwearewonttoreadwithadmiration,have, for themostpart,beentheeffectsof theloveofone'scountry,orofparticularfriendships:and,certainly,amoreextensive and universal affection must be much more powerful andefficacious.

Again, As charity flows from a noble and excellent temper, so it isaccompaniedwith the greatest satisfaction andpleasure: it delights thesoul to feel itself thus enlarged, and to be delivered from thosedisquieting,aswellasdeformedpassions,malice,hatred,andenvy;andbecomegentle, sweet, benign.Had Imy choice of all things thatmighttend tomy present felicity, I would pitch upon this, to havemy heartpossessedwiththegreatestkindnessandaffectiontowardsallmenintheworld. I am sure this would make me partake in all the happiness ofothers: their inward endowments and outward prosperity; every thingthat did benefit and advantage them would afford me comfort andpleasure:andthoughIshouldfrequentlymeetwithoccasionsofgriefandcompassion, yet there is a sweetness in commiseration,whichmakes itinfinitely more desirable than a stupid insensibility: and theconsideration of that infinite goodness and wisdom which governs theworld,mightrepressanyexcessive trouble forparticularcalamities thathappeninit:andthehopesorpossibilityofmen'safterhappiness,mightmoderate their sorrow for their presentmisfortunes. Certainly, next tothe love and enjoyment of God, that ardent charity and affectionwherewithblessedsoulsdoembraceoneanother,isjustlytobereckonedas the greatest felicity of those regions above; and did it universallyprevail in theworld, itwould anticipate that blessedness, andmake ustasteofthejoysofheavenuponearth.

Thatwhich I named as a third branch of religion,was purity; and youmay remember I described it to consist in a contempt of sensualpleasures,andresolutenesstoundergothosetroublesandpainswemaymeetwithintheperformanceofourduty.Now,thenamingofthismaysufficetorecommenditasamostnobleandexcellentquality.Thereisnoslavery so base, as that whereby a man becomes a drudge to his own

lusts: nor any victory so glorious, as thatwhich is obtained over them.Never can that person be capable of any thing that is noble orworthy,who is sunk in the gross and seculent pleasures of sense, or bewitchedwiththelightandairygratificationsoffancy:butthereligioussoulisofamoresublimeanddivinetemper;itknowsitwasmadeforhigherthings,and scorns to step aside one foot out of the ways of holiness, for theobtaininganyofthese.

Andthispurityisaccompaniedwithagreatdealofpleasure.Whatsoeverdefilesthesouldisturbsit too;all impuredelightshaveastinginthem,andleavesmartandtroublebehindthem.Excessandintemperance,andall inordinate lusts,aresomuchenemiesto thehealthof thebody,andtheinterestofthispresentlife,thatalittleconsiderationmightobligeanyrational man to forbear them on that very score; and if the religiousperson go higher, and do not only abstain fromnoxious pleasures, butneglect those that are innocent, this is not to be looked upon as anyviolentanduneasyrestraint,butastheeffectofbetterchoice,thattheirmindsaretakenupinthepursuitofmoresublimeandrefineddelights,sothattheycannotbeconcernedinthese.Anypersonthatisengagedinaviolent and passionate affection, will easily forget his ordinarygratifications,will be little curious abouthisdiet, orhis bodily ease, orthedivertisementshewaswontedtodelightin.Nowonderthen,ifsoulsoverpoweredwith divine love despise inferior pleasures, and be almostready to grudge the body its necessary attendance for the commonaccommodations of life, judging all these impertinent to their mainhappiness, those higher enjoyments they are pursuing. As for thehardshipstheymaymeetwith, theyrejoice in them,asopportunities toexerciseandtestifytheiraffection;andsincetheyareabletodosolittleforGod,theyaregladofthehonourtosufferforhim.

Thelastbranchofreligionishumility;andhowevertovulgarandcarnaleyesthismayappearanabject,base,anddespicablequality,yetreallythesoulofmanisnotcapableofahigherandmorenobleendowment.Itisasilly ignorance that begets pride. But humility arises from a neareracquaintance with excellent things, which keeps men from doting ontrifles,oradmiringthemselvesbecauseofsomepettyattainments.Nobleand well-educated souls have no such high opinion of riches, beauty,

strength,andothersuchlikeadvantages,astovaluethemselvesforthem,or despise those that want them. And as for inward worth and realgoodness,thesensetheyhaveofthedivineperfections,makesthemthinkvery meanly of any thing they have hitherto attained, and be stillendeavouring to surmount themselves, andmake nearer approaches tothoseinfiniteexcellencieswhichtheyadmire.

Iknownotwhatthoughtspeoplemayhaveofhumility,butIseealmosteverypersonpretendingtoit,andshunningsuchexpressionsandactionsas may make them be accounted arrogant and presumptuous, so thatthose who are most desirous of praise will be loathe to commendthemselves. What are those compliments and modes of civility, sofrequent in our ordinary converse, but so many protestations of theesteemofothers,andthe lowthoughtswehaveofourselves?Andmustnot that humility be a noble and excellent endowment, when the veryshadowsofitareaccountedsonecessaryapartofgoodbreeding?

Again, This grace is accompanied with a great deal of happiness andtranquility. The proud and arrogant person is a trouble to all thatconversewithhim,butmostofalluntohimself:everythingisenoughtovexhim;butscarceanythingsufficienttocontentandpleasehim.Heisreadytoquarrelwithanythingthatfallsout;asifhehimselfweresuchaconsiderableperson,thatGodAlmightyshoulddoeverythingtogratifyhim,andallthecreaturesofheavenandearthshouldwaituponhim,andobeyhiswill.Theleavesofhightreesdoshakewitheveryblastofwind;andeverybreath,everyevilwordwilldisquietandtormentanarrogantman. But the humble person hath the advantage when he is despised,that none can thinkmoremeanly of him than he doth of himself; andtherefore he is not troubled at the matter, but can easily bear thosereproacheswhichwoundtheother to thesoul.Andwithal,ashe is lessaffected with injuries, so indeed he is less obnoxious unto them."Contentionwhich cometh frompride," betrays aman into a thousandinconveniences, which those of ameek and lowly temper seldommeetwith. True and genuine humility begetteth both a veneration and loveamong all wise and discerning persons, while pride defeateth its owndesign,anddeprivesamanofthathonouritmakeshimpretendto.

But as the chief exercises of humility are those which relate unto

Almighty God, so these are accompanied with the greatest satisfactionandsweetness.ItisimpossibletoexpressthegreatpleasureanddelightwhichreligiouspersonsfeelinthelowestprostrationoftheirsoulsbeforeGod,when,havingadeepsenseofthedivinemajestyandglory,theysink(if I may so speak) to the bottom of their beings, and vanish anddisappear in the presence of God, by a serious and affectionateacknowledgment of their own nothingness, and the shortness andimperfectionsof theirattainments;whentheyunderstandthe fullsenseand emphasis of the Psalmist's exclamation, "Lord!what isman?" andcanutteritwiththesameaffection.Neverdidanyhaughtyandambitiouspersonreceivethepraisesandapplausesofmenwithsomuchpleasure,asthehumbleandreligiousdorenouncethem:"Notuntous,OLord!notuntous,butuntothynamegiveglory,forthymercy,andforthytruth'ssake."

Thus I have spoken something of the excellencies and advantages ofreligion in its several branches; but should be very injurious to thesubject, did I pretend to have given any perfect account of it. Let usacquaintourselveswithit,andexperiencewillteachusmorethanallthateverhathbeenspokenorwrittenconcerning it.But, ifwemaysupposethesoultobealreadyawakeneduntosomelongingdesiresaftersogreatablessedness,itwillbegoodtogivethemvent,andsufferthemtoissueforthinsomesuchaspirationsasthese:——

APRAYER.

Good God! what a mighty felicity is this to which we are called! Howgraciously hast thou joined our duty and happiness together, andprescribedthatforourwork,theperformancewhereofisagreatreward!Andshall suchsillywormsbeadvanced to sogreataheight?Wilt thouallow us to raise our eyes to thee? Wilt thou admit and accept ouraffection?Shallwe receive the impressionof thydivine excellencies, bybeholding and admiring them,—and partake of thy infinite blessednessandglory,bylovingthee,andrejoicinginthee?Othehappinessofthosesouls that have broken the fetters of self-love, and disentangled theiraffectionfromeverynarrowandparticulargood!whoseunderstandingsareenlightenedbythyHolySpirit,andtheirwillsenlargedtotheextentofthine!wholovetheeaboveallthings,andallmankindforthysake!I

ampersuaded,OGod,Iampersuaded,thatIcanneverbehappy,tillmycarnalandcorruptaffectionsbemortified,andtheprideandvanityofmyspirit be subdued, and till I come seriously to despise the world, andthinknothingofmyself.ButOwhenshall itoncebe?Owhenwilt thoucomeuntome,andsatisfymysoulwiththylikeness,makingmeholyasthouartholy,eveninallmannerofconversation?Hastthougivenmeaprospectof sogreata felicity,andwilt thounotbringmeunto it?Hastthouexcitedthesedesiresinmysoul,andwiltthounotalsosatisfythem?Oteachmetodothywill,forthouartmyGod;thySpiritisgood,leadmeunto the landofuprightness.Quickenme,OLord, for thyname'ssake,andperfect thatwhichconcernethme: thymercy,OLord,endureth forever,forsakenottheworksofthineownhands."

PARTIII.OntheDifficultiesandDutiesoftheChristianLife.

I have hitherto consideredwherein true religion doth consist, and howdesirable a thing it is; but when one sees how infinitely distant thecommontemperandframeofmenisfromit,hemayperhapsbereadytodespond,andgiveover,andthinkitutterlyimpossibletobeattained.Hemay sit down in sadness, andbemoanhimself, and say, in the anguishand bitterness of his spirit, "They are happy indeed whose souls areawakeneduntothedivinelife,whoarethusrenewedinthespiritoftheirminds;but,alas!Iamquiteofanotherconstitution,andamnotabletoeffect somighty a change. If outward observances could have done thebusiness,Imighthavehopedtoacquitmyselfbydiligenceandcare;butsincenothingbutanewnaturecanservetheturn,whatamIabletodo?Icouldbestowallmygoods inoblationstoGod,oralmstothepoor,butcannotcommandthatloveandcharity,withoutwhichthisexpensewouldprofitmenothing.ThisgiftofGodcannotbepurchasedwithmoney.Ifamanshouldgiveallthesubstanceofhishouseforlove,itwouldutterlybecontemned. I could pine and macerate my body, and undergo manyhardshipsandtroubles;butIcannotgetallmycorruptionsstarved,normy affections wholly weaned from earthly things. There are still someworldlydesires lurking inmyheart, and thosevanities that Ihave shutoutofthedoors,arealwaysgettinginbythewindows.Iammanytimesconvincedofmyownmeanness,oftheweaknessofmybody,andthefar

greaterweaknessofmysoul;butthisdothratherbeget indignationanddiscontent,thantruehumilityinmyspirit.AndthoughIshouldcometothinkmeanlyofmyself,yetIcannotendurethatothersshouldthinksotoo. In a word, when I reflect on my highest and most speciousattainments,Ihavereasontosuspect,thattheyareallbuttheeffectsofnature, the issues of self-love acting under several disguises; and thisprincipleissopowerful,andsodeeplyrootedinme,thatIcanneverhopetobedeliveredfromthedominionofit.Imaytossandturnasadooronthehinges,butcannevergetclearoff,orbequiteunhingedofself,whichisstillthecentreofallmymotions;sothatalltheadvantageIcandrawfrom the discovery of religion, is but to see, at a huge distance, thatfelicity which I am not able to reach; like a man in a shipwreck, whodiscerns the land,andenvies thehappinessof thosewhoare there,butthinksitimpossibleforhimselftogetashore."

These,Isay,orsuchlikedespondingthoughts,mayariseinthemindsofthosepersonswhobegin to conceive somewhatmoreof thenatureandexcellencyofreligionthanbefore.Theyhavespiedtheland,andseenthatit is exceedinggood, that it flowethwithmilk andhoney;but they findtheyhavethechildrenofAnaktograpplewith,manypowerfullustsandcorruptions to overcome, and they fear they shall never prevail againstthem. But why should we give way to such discouraging suggestions?Why should we entertain such unreasonable fears, which damp ourspiritsandweakenourhands,andaugment thedifficultiesofourway?Let us encourage ourselves,my dear friend, let us encourage ourselveswith those mighty aids we are to expect in this spiritual warfare; forgreater ishe that is forus, thanall thatriseupagainstus. "TheeternalGod is our refuge, and underneath are the everlasting arms. Let us bestrongintheLord,andinthepowerofhismight,"forheitisthatshall"tread down our enemies."God hath a tender regard unto the souls ofmen, and is infinitely willing to promote their welfare. He hathcondescendedtoourweakness,anddeclaredwithanoath, thathehathnopleasureinourdestruction.Thereisnosuchthingasdisputeorenvylodgedinthebosomofthatever-blessedBeing,whosenameandnatureisLove.Hecreatedusatfirstinahappycondition;andnow,whenwearefallenfromit,"Hehathlaidhelpupononethatismightytosave,"hathcommitted the care of our souls to nomeaner person than theEternal

Son of his love. It is he that is the Captain of our salvation, and whatenemiescanbetoostrongforuswhenwearefightingunderhisbanners?Didnot theSonofGod comedown from thebosomofhisFather, andpitchhistabernacleamongstthesonsofmen,thathemightrecoverandpropagatethedivinelife,andrestoretheimageofGodintheirsouls?Allthemighty works which he performed, all the sad afflictions which hesustained,hadthisfortheirscopeanddesign;forthisdidhelabourandtoil,forthisdidhebleedanddie."Hewaswithchild,hewasinpain,andhathhebroughtforthnothingbutwind;hathhewroughtnodeliverancein the earth? Shall he not see of the travail of his soul?" Certainly it isimpossible that this great contrivance of heaven should prove abortive,thatsuchamightyundertakingshouldfailandmiscarry.Ithathalreadybeeneffectualforthesalvationofmanythousands,whowereonceasfarfromthekingdomofheavenaswecansupposeourselvestobe,andour"HighPriestcontinuethforever,andisabletosavethemtotheuttermostthat come unto God by him." He is tender and compassionate, heknoweth our infirmities, and had experience of our temptations. "Abruisedreedwillhenotbreak,andsmokingflaxwillhenotquench,tillhe send forth judgmentuntovictory."Hehath sentouthisHolySpirit,whosesweetbutpowerfulbreathingsarestillmovingupanddownintheworld,toquickenandrevivethesoulsofmen,andawakenthemuntothesenseandfeelingofthosedivinethingsforwhichtheyweremade,andisready to assist such weak and languishing creatures as we are, in ouressaystowardsholinessandfelicity:andwhenonceithathtakenholdofasoul,andkindledinitthesmallestsparkofdivinelove,itwillbesuretopreserveandcherish,andbringitforthintoaflame,"whichmanywatersshallnotquench,neithershallthefloodsbeabletodrownit."Wheneverthisdaybegins todawn, "and theday-star to arise in theheart," itwilleasilydispelthepowersofdarkness,andmakeignoranceandfolly,andallthecorruptandselfishaffectionsofmen,fleeawayasfastbeforeitastheshadesofnight,whenthesuncomethoutofhischambers:"Forthepathofthejustisastheshininglight,whichshinethmoreandmoreuntotheperfectday.Theyshallgoonfromstrengthtostrength,tilleveryoneofthemappearbeforeGodinZion."

Whyshouldwethinkitimpossible,thattruegoodnessanduniversalloveshould ever come to sway and prevail in our souls? Is not this their

primitive state and condition, their native and genuine constitution, astheycamefirstfromthehandsoftheirMaker?Sinandcorruptionarebutusurpers, and though they have long kept possession, "yet from thebeginningitwasnotso."Thatinordinateself-love,whichonewouldthinkwere rooted in our very being, and interwovenwith the constitution ofournature,isneverthelessofaforeignextraction,andhadnoplaceatallinthestateofintegrity.Wehavestillsomuchreasonleftastocondemnit; ourunderstandings are easily convinced, thatweought tobewhollydevotedtohimfromwhomwehaveourbeing,andtolovehiminfinitelymorethanourselves,whoisinfinitelybetterthanwe;andourwillswouldreadilycomplywiththis,iftheywerenotdisorderedandputoutoftune:andisnothewhomadeoursouls,abletorectifyandmendthemagain?Shall we not be able, by his assistance, to vanquish and expel thoseviolentintruders,"andturnuntoflightthearmiesofthealiens?"

Nosoonershallwetakeuparmsinthisholywar,butweshallhaveallthesaintsonearth,andalltheangelsinheaven,engagedonourparty.Theholy church throughout theworld is daily intercedingwithGod for thesuccess of all such endeavours; and, doubtless, those heavenly hostsabove are nearly concerned in the interests of religion, and infinitelydesirous to see the divine life thriving and prevailing in this inferiorworld;andthatthewillofGodmaybedonebyusonearth,asitisdoneby themselves inheaven.Andmaywenot thenencourageourselves,astheprophetdidHisservant,whenheshowedhimthehorsesandchariotsof fire, "Fear not, for they that be with us aremore than they that beagainstus?"

Away then with all perplexing fears and desponding thoughts. Toundertake vigorously, and rely confidently on the divine assistance, ismorethanhalftheconquest."Letusariseandbedoing,andtheLordwillbewithus."Itistrue,religioninthesoulsofmenistheimmediateworkofGod,andallournaturalendeavourscanneitherproduceitalone,normerit those supernatural aids by which it must be wrought. The HolyGhostmustcomeuponus,andthepoweroftheHighestmustoverthrowus, before that holy thing canbe begotten, andChrist be formed inus.Butyetwemustnotexpectthatthiswholeworkshouldbedonewithoutanyconcurringendeavoursofourown.Wemustnot lie loitering in the

ditch, andwait tillOmnipotence pull us from thence.No, no:wemustbestir ourselves, and actuate those powers which we have alreadyreceived.Wemustputforthourselvestoourutmostcapacities,andthenwemayhopethat"ourlabourshallnotbeinvainintheLord."Alltheartand industry ofman cannot form the smallestherb, ormake a stalk ofcorntogrowinthefield;itistheenergyofnature,andtheinfluencesofHeaven,which produce this effect. It isGod "who causeth the grass togrow,andherbfortheserviceofman;"andyetnobodywillsay,thatthelaboursofthehusbandmanareuselessorunnecessary.So, likewise,thehumansoulisimmediatelycreatedbyGod.Itishewhobothformethandenliveneththechild;andyethehathappointedthemarriage-bedastheordinary means for the propagation of mankind. Though there mustintervene a stroke of Omnipotence to effect this mighty change in oursouls,yetoughtwetodowhatwecantofitandprepareourselves;forwemustbreakupourfallowground,androotouttheweeds,andpullupthethorns,thatsowemaybemorereadytoreceivetheseedsofgrace,andthedewofheaven.It is true,GodhathbeenfoundofsomewhosoughtHimnot.Hehathcasthimselfintheirway,whowerequiteoutofhis.Hehathlaidholduponthem,andstoppedtheircourseonasudden;forsowasSt.Paulconverted inhis journey toDamascus.Butcertainly this isnotGod'sordinarymethodofdealingwithmen.Thoughhehathnottiedhimself tomeans, yet he hath tied us to the use of them; andwe havenever more reason to expect the divine assistance, than when we aredoingourutmostendeavours.Itshallthereforebemynextwork,toshowwhat course we ought to take for attaining that blessed temper I havehitherto described. But here, if, in deliveringmy own thoughts, I shallchance todiffer fromwhat isormaybe saidbyothers in thismatter, Iwould not be thought to contradict and oppose them, more thanphysiciansdo,whentheyprescribeseveralremediesforthesamedisease,which perhaps are all useful and good. "Every one may propose themethodhejudgesmostproperandconvenient;buthedothnottherebypretend that the cure can never be effected, unless that be exactlyobserved. I doubt it hath occasionedmuch unnecessary disquietude tosomeholypersons, thattheyhavenot foundsucharegularandorderlytransactionintheirsouls,astheyhaveseendescribedinbooks;thattheyhavenotpassedthroughall thosestepsandstagesofconversion,whichsome(whoperhapshavefelttheminthemselves)havetooperemptorily

prescribeduntoothers.Godhathseveralwaysofdealingwiththesoulsofmen,anditsufficethiftheworkbeaccomplished,whateverthemethodshavebeen.

Again,thoughinproposingdirectionsImustfollowthatorderwhichthenatureof things shall lead to, yet I donotmean that the samemethodshouldbesopunctuallyobservedinthepractice,asifthelatterruleswerenever to be heeded till some considerable time have been spent inpractisingtheformer.ThedirectionsIintendaremutuallyconduciveoneto another, andare all tobeperformedasoccasion shall serve, andwefindourselvesenabledtoperformthem.

Butnow,thatImaydetainyounolonger,ifwedesiretohaveoursoulsmouldedtothisholyframe,tobecomepartakersofthedivinenature,andhaveChristformedinourhearts,wemustseriouslyresolve,andcarefullyendeavour, toavoidandabandonall viciousandsinfulpractices.Therecanbenotreatyofpeace,tilloncewelaydowntheseweaponsofrebellionwherewith we fight against heaven; nor can we expect to have ourdistemperscured,ifwebedailyfeedingonpoison.Everywilfulsingivesamortalwound to the soul, andputs it at a greaterdistance fromGodandgoodness; andwe canneverhope tohaveourheartspurified fromcorrupt affections, unless we cleanse our hands from vicious actions.Now, in this case we cannot excuse ourselves by the pretence ofimpossibility; for sureouroutwardman is someway inourpower.Wehavesomecommandofourfeet,andhands,andtongue,nay,andofourthoughts and fancies too, at least so far as to divert them from impureand sinfulobjects, and to turnourmindanotherway; andwe find thispowerandauthoritymuchstrengthenedandadvanced,ifwewerecarefulto manage and exercise it. In the mean while, I acknowledge ourcorruptions are so strong, and our temptations so many, that it willrequireagreatdealofsteadfastnessandresolution,ofwatchfulnessandcare,topreserveourselves,eveninthisdegreeofinnocenceandpurity.

And,first,letusinformourselveswellwhatthosesinsarefromwhichweought to abstain. And here we must not take our measures from themaxims of the world, or the practices of those whom in charity weaccount goodmen.Most people have very light apprehensions of thesethings,andarenotsensibleofanyfault,unlessitbegrossandflagitious,

and scarce reckonany sogreat as thatwhich they call preciseness: andthosewho aremore serious, domany times allow themselves too greatlatitudeandfreedom.Alas!howmuchprideandvanity,andpassionandhonour; howmuch weakness, and folly, and sin, doth every day showitselfintheirconverseandbehaviour?Itmaybetheyarehumbledforit,andstrivingagainst it,andaredailygainingsomeground:but thentheprogress is so small, and their failings somany, that we have need tochoose amore exact pattern.Every one of usmust answer for himself,and the practices of others will never warrant and secure us. It is thehighest folly to regulateouractionsbyanyother standard than thatbywhichwemustbe judged.Ifeverwewouldcleanseourway, itmustbe"by takingheed thereto according to thewordofGod;" and that "wordwhich is quick and powerful, and sharper than any two-edged sword,piercingeventothedividingasunderofsoulandspirit,andofthejointsandmarrow,andisadiscernerofthethoughtsandintentsoftheheart,"willcertainlydiscovermanythingstobesinfulandhideous,whichpassfor very innocent in the eyes of theworld. Let us therefore imitate thePsalmist,whosaith,"Concerningtheworksofmen,bythewordsofthylipsIhavekeptmyselffromthepathsofthedestroyer."Letusacquaintourselveswiththestrictandholylawsofourreligion.LetusconsiderthediscoursesofourblessedSaviour, (especially thatdivinesermonon themount,) and thewritings of his holy apostles,where an ingenuous andunbiassedmindmay clearly discern those limits and bounds by whichouractionsoughttobeconfined.Andthenletusneverlookuponanysinas light and inconsiderable; but be fully persuaded, that the smallest isinfinitelyheinousinthesightofGod,andprejudicialtothesoulsofmen;and that, if we had the right sense of things, we should be as deeplyaffected with the least irregularities, as now we are with the highestcrimes.

Butnow,amongstthosethingswhichwediscovertobesinful,therewillbe some unto which, through the disposition of our nature, or longcustom,ortheendearmentsofpleasure,wearesomuchwedded,thatitwill be like cutting off the right hand, or pulling out the right eye, toabandonthem.Butmustwethereforesitdownandwaittillalldifficultiesbeover,andevery temptationbegone?Thiswere to imitate the fool inthe 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 littlechildren,tilltheygrowwearyofthethingtheyareunwillingtoletgo.Wemustnotcontinueoursinfulpractices,inhopesthatthedivinegracewillone day overpower our spirits, and make us hate them for their owndeformity.

Letussupposethatweareutterlydestituteofanysupernaturalprinciple,and want that taste by which we should discern and abhor perversethings;yetsurewearecapableofsomeconsiderationswhichmaybeofforce to persuade us to this reformation of our lives. If the inwarddeformityandheinousnatureofsincannotaffectus,atleastwemaybefrightened by those dreadful consequences that attend it: that sameselfish principle which pusheth us forward unto the pursuit of sinfulpleasures, will make us loath to buy them at the rate of everlastingmisery. Thus we may encounter self-love with its own weapons, andemploy one natural inclination for repressing the exorbitancies ofanother.Letusthereforeaccustomourselvestoconsiderseriously,whatafearfulthingitmustneedsbetoirritateandoffendthatinfiniteBeingonwhomwehanganddependeverymoment,whoneedsbut towithdrawhismerciestomakeusmiserable,orhisassistancetomakeusnothing.Let us frequently remember the shortness and uncertainty of our lives,and how that, after we have taken a fewmore turns in theworld, andconversedalittlelongeramongstmen,wemustallgodownuntothedarkandsilentgrave,andcarrynothingalongwithusbutanguishandregretfor all our sinful enjoyments; and then think what horror must needsseize theguilty soul, to find itselfnakedandall alonebefore the severeandimpartialJudgeoftheworld,torenderanexactaccount,notonlyofitsmoreimportantandconsiderabletransactions,butofeverywordthatthe tongue hath uttered, and the swiftest andmost secret thought thateverpassedthroughthemind.Letussometimesrepresentuntoourselvestheterrorsofthatdreadfulday,whenthefoundationoftheearthshallbeshaken, and the heavens shall pass away with a great noise, and theelementsshallmeltwithferventheat,andthepresentframeofnaturebedissolved,andoureyesshallseetheblessedJesus,(whocameonceintothe world in all humility to visit us, to purchase pardon for us, andbeseechustoacceptofit,)nowappearinginthemajestyofhisglory,anddescendingfromheaveninaflamingfire,totakevengeanceonthosethat

havedespisedhismercy,andpersistedinrebellionagainsthim.Whenallthehiddenthingsofdarknessshallbebroughttolight,andthecounselsof the heart shall bemademanifest; when those secret impurities andsubtle fraudswhereof theworld did never suspect us, shall be exposedandlaidopentopublicview,andmanythousandactionswhichweneverdreamed tobe sinful, or elsehadaltogether forgotten, shall be chargedhomeuponourconsciences,withsuchevidentconvictionsofguilt, thatweshallneitherbeabletodenynorexcusethem.Thenshallalltheangelsin heaven, and all the saints that ever lived on the earth, approve thatdreadfulsentencewhichshallbepassedonwickedmen;andthosewhoperhaps did love and esteem themwhen they lived in the world, shalllook upon themwith indignation and abhorrence, andnevermake onerequest for theirdeliverance.Letusconsider theeternalpunishmentofdamnedsouls,whichareshadowedforthinScripturebymetaphorstakenfrom those things thataremost terribleandgrievous in theworld, andyetalldonotsufficetoconveyintoourmindsanyfullapprehensionsofthem. When we have joined together the importance of all theseexpressions, and added unto them whatever our fancy can conceive ofmiseryandtorment,wemuststillremember,thatallthiscomesinfinitelyshortofthetruthandrealityofthething.

It is true, this is a sad and melancholy subject; there is anguish andhorror in the consideration of it; but sure it must be infinitely moredreadful toendure it:andsuch thoughtsas thesemaybeveryuseful tofrightusfromthecoursesthatwouldleadusthither;howfondsoeverwemaybeof sinfulpleasures, the fearofhellwouldmakeusabstain.Ourmost forward inclinationswill startle andgiveback,whenpressedwiththatquestionintheprophet,"Whoamongstuscandwellwitheverlastingburnings?"

To this very purpose it is that the terrors of another world are sofrequently represented inholywrit, and that in such termsasaremostpropertoaffectandinfluenceacarnalmind:thesefearscanneversufficetomakeanyperson trulygood;butcertainly theymayrestrainus frommuch evil, and have often made way for more ingenious and kindlyimpressions.

Butitwillnotsufficetoconsiderthesethingsonceandagain,nortoform

someresolutionsofabandoningoursins,unlesswemaintainaconstantguard,andbecontinuallywatchingagainstthem.Sometimesthemindisawakenedtoseethedismalconsequencesofaviciouslife,andstraightweareresolvedtoreform;but,alas! itpresently fallethasleep,andwe losethat prospect which we had of things, and then temptations take theadvantage; they solicit and importune us continually, and so dofrequentlyengageourconsentbeforeweareaware.Itisthefollyandruinof most people to live at adventure, and take part in every thing thatcomesintheirway,seldomconsideringwhattheyareabouttosayordo.Ifwewouldhaveourresolutionstakeeffect,wemusttakeheeduntoourways, and set a watch before the door of our lips, and examine themotions thatarise inourhearts,andcause themto telluswhence theycome,andwhithertheygo;whetheritbeprideorpassion,oranycorruptandvicioushumour,thatpromptethustoanydesign,andwhetherGodwill be offendedor any bodyharmedby it.And ifwehaveno time forlong reasonings, let us at least turn our eyes toward God, and placeourselves inhispresence, toaskhis leaveandapprobation forwhatwedo. Let us consider ourselves under the all-seeing eye of that divineMajesty,asinthemidstofaninfiniteglobeoflight,whichcompassethusaboutbothbehindandbefore,andpiercethto the innermostcornersofthesoul.Thesenseandremembranceofthedivinepresenceisthemostready and effectual means, both to discover what is unlawful, and torestrainusfromit.Therearesomethingsapersoncouldmakeashifttopelliate or defend, and yet hedaresnot lookAlmightyGod in the face,andadventureuponthem.Ifwe lookuntohimweshallbe lightened; ifwe"sethimalwaysbeforeus,hewillguideusbyhiseye,andinstructusinthewaywhereinweoughttowalk."

This care and watchfulness over our actions must be seconded byfrequentandseriousreflectionsuponthem,notonlythatwemayobtainthedivinemercy andpardon for our sins, by anhumble and sorrowfulacknowledgmentofthem;butalsothatwemayre-enforceandstrengthenour resolutions, and learn todeclineor resist the temptationsbywhichwehavebeenformerlyfoiled.ItisanadviceworthyofaChristian,thoughitdid firstdrop fromaheathenpen, thatbeforewebetakeourselves torest,werenewandexamineallthepassagesoftheday,thatwemayhavethecomfortofwhatwehavedonearight,andmayredresswhatwefind

to have been done amiss, and make the shipwrecks of one day be asmarkstodirectourcourseinanother.Thismaybecalledtheveryartofvirtuous living, and would contribute wonderfully to advance ourreformation,andpreserveourinnocence.But,withal,wemustnorforgetto implore the divine assistance, especially against those sins that domosteasilybesetus:and though itbesupposed thatourheartsarenotyetmouldedintothatspiritualframewhichshouldrenderourdevotionsacceptable;yet,methinks,suchconsiderationsashavebeenproposedtodeterus fromsin,mayalso stirusup to somenatural seriousness,andmake our prayers against it as earnest, at least, as they arewont to beagainstothercalamities:andIdoubtnotbutGod,whoheareththecryoftheravens,willhavesomeregardeventosuchpetitionsasproceedfromthosenaturalpassionswhichhimselfhathimplantedinus.Besides,thatthoseprayersagainstsin,willbepowerfulengagementsonourselves toexciteustowatchfulnessandcare;andcommoningenuitywillmakeusashamedtorelapseintothosefaultswhichwehavelatelybewailedbeforeGod,andagainstwhichwehavebeggedhisassistance.

Thus are we to make the first essay for recovering the divine life, byrestraining the natural inclinations, that they break not out into sinfulpractices.Butnow Imust add, thatChristianprudencewill teachus toabstain from gratifications that are not simply unlawful, and that, notonly that we may secure our innocence, which would be in continualhazzard,ifweshouldstrainourlibertytotheutmostpoint;butalso,thattherebywemayweaken the force of nature, and teach our appetites toobey.Wemustdowithourselvesasprudentparentswiththeirchildren,who cross their wills in many little indifferent things, to make themmanageable and submissive in more considerable instances. He whowouldmortify theprideandvanityofhis spirit, shouldstophisears tothe most deserved praises, and sometimes forbear his just vindicationfromthecensuresandaspersionsofothers,especiallyiftheyreflectonlyuponhisprudenceandconduct,andnotonhisvirtueandinnocence.Hewhowouldcheckarevengefulhumour,woulddowelltodenyhimselfthesatisfaction of representing unto others the injuries which he hathsustained;andifwewouldsotakeheedtoourways,thatwesinnotwithour tongue, wemust accustom ourselvesmuch to solitude and silence,andsometimeswith thePsalmist, "holdourpeaceeven fromgood," till

oncewehave gotten some commandover thatunrulymember.Thus, Isay, wemay bind up our natural inclinations, andmake our appetitesmore moderate in their cravings, by accustoming them to frequentrefusals;butitisnotenoughtohavethemunderviolenceandrestraint.

Ournextessaymustbe,toweanouraffectionsfromcreatedthings,andall the delights and entertainments of the lower life, which sink anddepress the souls of men, and retard their motions towards God andheaven; and this we must do by possessing our minds with a deeppersuasionofthevanityandemptinessofworldlyenjoyments.Thisisanordinary theme, and every body can make declamations upon it; but,alas!howfewunderstandorbelievewhattheysay?Thesenotionsfloatinour brains, and come sliding off our tongues, but we have no deepimpressionofthemonourspirits;wefeelnotthetruthwhichwepretendtobelieve.Wecantell,thatallthegloryandsplendour,allthepleasuresand enjoyments of the world are vanity and nothing; and yet thesenothings take up all our thoughts, and engross all our affections; theystiflethebetterinclinationsofoursoul,andinveigleusintomanyasin.Itmay be in a sobermoodwe give them the slight, and resolve to be nolonger deluded with them; but those thoughts seldom outlive the nexttemptation;thevanitieswhichwehaveshutoutat thedoorsget inatapostern:therearestillsomepretensions,somehopesthatflatterus;andafterwehavebeenfrustrateda thousandtimes,wemustbecontinuallyrepeatingtheexperiment:theleastdifferenceofcircumstancesisenoughtodeludeus,andmakeusexpectthatsatisfactioninonethingwhichwehavemissedinanother;butcouldweoncegetclearlyoff,andcometoaseriousandrealcontemptofworldlythings,thiswereaveryconsiderableadvancement in our way. The soul of man is of a vigorous and activenature,andhathinitaragingandunextinguishablethirst,animmaterialkind of fire, always catching at some object or other, in conjunctionwherewith it thinks tobehappy; andwere it once rent from theworld,andallthebewitchingenjoymentsunderthesun,itwouldquicklysearchafter some higher and more excellent object, to satisfy its ardent andimportunate cravings; and, being no longer dazzled with glitteringvanities, would fix on that supreme and all-sufficient Good, where itwould discover such beauty and sweetness as would charm andoverpowerall itsaffections.The loveof theworld,and the loveofGod,

are like the scales of a balance; as the one falleth, the other doth rise:whenournaturalinclinationsprosper,andthecreatureisexaltedinoursoul,religionisfaint,anddothlanguish;butwhenearthlyobjectswitheraway, and lose their beauty, and the soul begins to cool and flag in itsprosecutionofthem,thentheseedsofgracetakeroot,andthedivinelifebegins to flourish and prevail. It doth, therefore, nearly concern us, toconvinceourselvesof the emptiness andvanityof creature-enjoyments,andreasonourheartoutof lovewiththem: letusseriouslyconsiderallthat our reason or our faith, our own experience or the observation ofothers,cansuggesttothiseffect:letasponderthematteroverandover,andfixourthoughtsonthistruth,tillwebecomereallypersuadedofit.Amidst all our pursuits and designs, let us stop and ask ourselves, Forwhat end is all this? At what do I aim? Can the gross and muddypleasuresofsense,oraheapofwhiteandyellowearth,ortheesteemandaffection of silly creatures like myself, satisfy a rational and immortalsoul?HaveInottriedthesethingsalready?Willtheyhaveahigherrelish,and yieldmemore contentment tomorrow than yesterday, or the nextyear than theydid the last?Theremaybesome littledifferencebetwixtthatwhichIamnowpursuing,andthatwhichIenjoyedbefore;butsure,myformerenjoymentsdidshowaspleasantandpromiseasfair,beforeIattainedthem;liketherainbow,theylookedverygloriousatadistance,but when I approached I found nothing but emptiness and vapour. Owhatapoorthingwouldthelifeofmanbe,ifitwerecapableofnohigherenjoyments!

I cannot insist on this subject; and there is the less need when Iremember towhomIamwriting.Yes,mydear friend,youhavehadasgreatexperienceoftheemptinessandvanityofhumanthings,andhave,at present, as few worldly engagements as any that I know. I havesometimes reflected on those passages of your lifewherewith you havebeenpleasedtoacquaintme;and,methinks,throughall,IcandiscernadesignofthedivineProvidencetoweanyouraffectionsfromeverythingherebelow.Thetrialsyouhavehadofthosethingswhichtheworlddotesupon, have taught you to despise them; and you have found byexperience,thatneithertheendowmentsofnature,northeadvantagesoffortune,aresufficient forhappiness; thateveryrosehath its thorn,andtheremay be aworm at the foot of the fairest gourd; some secret and

undiscerned grief, whichmaymake a person deserve the pity of thosewho, perhaps, do admire or envy their supposed felicity. If any earthlycomfortshave got toomuchof yourheart, I think theyhavebeen yourrelations and friends; and the dearest of these are removed out of theworld,sothatyoumustraiseyourmindtowardsheavenwhenyouwouldthinkuponthem.Thus,Godhathprovidedthatyourheartmaybeloosedfrom the world, and that he may not have any rival in your affection,whichIhavealwaysobservedtobesolargeandunbounded,sonobleanddisinterested,thatnoinferiorobjectcananswerordeserveit.

Whenwehavegotourcorruptionsrestrained,andournaturalappetitesand inclinations towards worldly things in somemeasure subdued, wemustproceedtotakesuchexercisesashaveamoreimmediatetendencyto excite and awaken the divine life; and, first, let us endeavourconscientiouslytoperformthosedutieswhichreligiondothrequire,andwhereuntoitwouldinclineus,ifitdidprevailinoursouls.Ifwecannotget our inward disposition presently charged, let us study at least toregulateouroutwarddeportment:ifourheartsbenotyetinflamedwithdivine love, letus,however,ownourallegiance to that infiniteMajesty,byattendinghisserviceandlisteningtohisword,byspeakingreverentlyofhisnameandpraisinghisgoodness,andexhortingotherstoserveandobeyhim.Ifwewantthatcharity,andthosebowelsofcompassionwhichwe ought to have towards our neighbours, yet must we not omit anyoccasion of doing them good: if our hearts be haughty and proud, wemust, nevertheless study a modest and humble deportment. Theseexternalperformancesareoflittlevalueinthemselves,yettheymayhelpus forward to better things. The apostle indeed telleth us, "that bodilyexerciseprofiteth little:"buthe seemsnot toaffirm that it is altogetheruseless;itisalwaysgoodtobedoingwhatwecan,forthenGodiswonttopity our weakness, and assist our feeble endeavours; and when truecharityandhumility,andothergracesofthedivineSpirit,cometotakeroot in our souls, theywill exert themselvesmore freely, andwith lessdifficulty, if we have before been accustomed to express them in ouroutward conversations. Nor need we fear the imputation of hypocrisy;thoughouractionsdothussomewhatoutrunouraffections,seeingtheydostillproceedfromasenseofourduty;andourdesignisnottoappearbetterthanweare,butthatwemayreallybecomeso.

But as inward acts have a more immediate influence on the soul, tomould it toa right temperand frame, sooughtwe tobemost frequentandsedulousintheexerciseofthem.LetusbeoftenliftingupourheartstowardGod;andifwedonotsaythatwelovehimaboveallthings,letusatleastacknowledge,thatitisourduty,andwouldbeourhappiness,sotodo:letuslamentthedishonourdonetohimbyfoolishandsinfulmen,andapplaudthepraisesandadorationsthataregivenhimbythatblessedand glorious company above: let us resign and yield ourselves up untohimathousandtimes,tobegovernedbyhislaws,anddisposedofathispleasure;and thoughour stubbornhearts should startbackandrefuse,yetletustellhimweareconvincedthathiswillisalwaysjustandgood;and,therefore,desirehimtodowithuswhatsoeverhepleaseth,whetherwe will or not. And so, for begetting in us a universal charity towardsmen,wemustbe frequentlyputtingupwishes for theirhappiness, andblessingeverypersonthatwesee;andwhenwehavedoneanythingforthe relief of themiserable,wemay second itwith earnest desires, thatGodwouldtakecareofthem,anddeliverthemoutofalltheirdistresses.

Thus should we exercise ourselves unto godliness, and when we areemployingthepowersthatwehave,theSpiritofGodiswonttostrikeinand elevate these acts of our soul beyond the pitch of nature, and givethemadivineimpression;and,afterthefrequentreiterationofthese,weshall findourselvesmore inclinedunto them, they flowingwithgreaterfreedomandease.

I shallmentionbut twoothermeans forbegetting thatholy anddivinetemper of spirit which is the subject of the present discourse. And thefirstis,adeepandseriousconsiderationofthetruthsofourreligion,andthat,bothastothecertaintyandimportanceofthem.—Theassentwhichisordinarilygiventodivinetruthisveryfaintandlanguid,veryweakandineffectual, flowing only from a blind inclination to follow that religionwhichisinfashion,oralazyindifferencyandunconcernednesswhetherthingsbesoornot.Menareunwillingtoquarrelwiththereligionoftheircountry,andsincealltheirneighboursareChristians,theyarecontenttobeso too:but theyareseldomat thepains toconsider theevidencesofthose truths, or to ponder the importance and tendency of them; andthence it is that they have so little influence on their affections and

practice. Those "spiritless and paralytic thoughts," (as one doth rightlytermthem,)arenotabletomovethewill,anddirectthehand.Wemust,therefore, endeavour to work up ourminds to a serious belief and fullpersuasionofdivine truths,untoasenseand feelingofspiritual things:our thoughtsmustdwell upon them tillwebeboth convincedof them,anddeeplyaffectedwiththem.Letusurgeforwardourspirits,andmakethem approach the visible world, and fix our minds upon immaterialthings, till we clearly perceive that these are no dreams; nay, that allthingsaredreamsandshadowsbesidethem.Whenwelookaboutus,andbehold the beauty andmagnificence of this godly frame, the order andharmonyof thewhole creation, let our thoughts from thence take theirflight towards that omnipotentwisdomandgoodnesswhichdidat firstproduce,anddothstill establishanduphold thesame.Whenwereflectuponourselves,letusconsiderthatwearenotamerepieceoforganizedmatter,acuriousandwell-contrivedengine;thatthereismoreinusthanflesh, andblood, andbones, even adivine spark, capable to know, andlove, and enjoy our Maker; and though it be now exceedingly cloggedwith its dull and lumpish companion, yet ere long it shall bedelivered,and can subsist without the body, as well as that can do without theclothes whichwe throw off at our pleasure. Let us oftenwithdraw ourthoughts from this earth, this scene of misery, and folly, and sin, andraise them towards thatmore vast and gloriousworld,whose innocentand blessed inhabitants solace themselves eternally in the divinepresence, and know no other passions, but an unmixed joy and anunbounded love. And then consider how the blessed Son of God camedowntothislowerworldtoliveamongus,anddieforus,thathemightbringustoaportionofthesamefelicity;andthinkhowhehathovercomethe sharpness of death, and opened the kingdom of heaven to allbelievers,andisnowsetdownontherighthandoftheMajestyonhigh,and yet is not the less mindful of us, but receiveth our prayers, andpresenteththemuntohisFather,andisdailyvisitinghischurchwiththeinfluencesofhisSpirit,asthesunreachethuswithhisbeams.

The serious and frequent consideration of these, and such other divinetruths, is themostpropermethod tobeget that lively faithwhich is thefoundation of religion, the spring and root of the divine life. Let mefurthersuggestsomeparticularsubjectsofmeditationforproducingthe

several branches of it. And, first, To inflame our soulswith the love ofGod, let us consider the excellency of his nature, and his love andkindnesstowardsus.Itislittleweknowofthedivineperfections;andyetthatlittlemaysufficetofilloursoulswithadmirationandlove,toravishour affections, as well as to raise our wonder; for we are not merelycreaturesofsense,thatweshouldbeincapableofanyotheraffectionbutthat which entereth by the eyes. The character of any excellent personwhomwehaveneverseen,willmanytimesengageourhearts,andmakeushugelyconcerned inallhis interests.Andwhat is it, Iprayyou, thatengagesussomuchtothosewithwhomweconverse?Icannotthinkthatismerelythecolouroftheirface,intheircomelyproportions,forthenweshouldfallinlovewithstatues,andpictures,andflowers.Theseoutwardaccomplishmentsmayalittledelighttheeye,butwouldneverbeabletoprevail so much on the heart, if they did not represent some vitalperfection.Weeitherseeorapprehendsomegreatnessofmind,orvigourof spirit, or sweetnessofdisposition; somesprightliness,orwisdom,orgoodness, which charm our spirit and command our love. Now theseperfections are not obvious to the sight, the eyes can only discern thesignsandeffectsofthem;andifitbetheunderstandingthatdirectsouraffection,andvitalperfectionsprevailwithit,certainlytheexcellenciesofthe divine nature (the traces whereof we cannot but discover in everythingwebehold)wouldnotfailtoengageourhearts,ifwedidseriouslyviewandregard them.Shallwenotbe infinitelymore transportedwiththatalmightywisdomandgoodnesswhichfillstheuniverse,anddisplaysitself in all the parts of the creation, which establisheth the frame ofnature, and turneth themighty wheels of Providence, and keepeth theworld fromdisorderandruin, thanwith the faintraysof theverysameperfectionswhichwemeetwithinourfellow-creatures?Shallwedoteonthesacredpiecesofarudeandimperfectpicture,andneverbeaffectedwith the original beauty; This were an unaccountable stupidity andblindness.Whateverwefindlovelyinafriend,orinasaint,oughtnottoengross,buttoelevateouraffections:weshouldconcludewithourselves,that if there be somuch sweetness in a drop, theremust be infinitelymoreinthefountain;iftherebesomuchsplendourinaray,whatmustthesunbeinitsglory?

Norcanwepretend the remotenessof theobject, as ifGodwereat too

great adistance forour converseorour love. "He isnot far fromeveryoneofus;forinhimwelive,move,andhaveourbeing."Wecannotopenoureyes,butwemustbeholdsomefootstepsofhisglory;andwecannotturntowardhim,butweshallbesuretofindhisintentuponus,waitingasitweretocatchalook,readytoentertainthemostintimatefellowshipandcommunionwithus.Letusthereforeendeavourtoraiseourmindstotheclearestconceptionsofthedivinenature.Letusconsiderallthathisworksdodeclare, orhisworddothdiscoverofhimuntous; and letusespeciallycontemplatethatvisiblerepresentationofhimwhichwasmadeinourownnaturebyhisSon,whowasthe"brightnessofhisglory,andthe express image of his person," and who appeared in the world todiscoveratoncewhatGodis,andwhatweoughttobe.Letusrepresenthimuntoourmindsaswefindhimdescribedinthegospel,andthereweshallbeholdtheperfectionsofthedivinenature,thoughcoveredwiththevailofhuman infirmities;andwhenwehave frameduntoourselves theclearestnotionthatwecanofaBeinginfinite inpower, inwisdom,andgoodness,theAuthorandfountainofallperfections,letusfixtheeyesofoursoulsupon it, thatoureyesmayaffectourheart—andwhilewearemusingthefirewillburn.

Especially, if we hereunto add the consideration of God's favour andgood-will towardsus;nothing ismorepowerful toengageouraffection,than to find that we are beloved. Expressions of kindness are alwayspleasingandacceptableuntous,thoughthepersonshouldbeotherwisemean and contemptible; but to have the love of one who is altogetherlovely,toknowthatthegloriousMajestyofheavenhathanyregarduntous,howmustitastonishanddelightus,howmustitovercomeourspirits,andmelt our hearts, andput ourwhole soul into a flame!Now, as thewordofGodisfulloftheexpressionsofhislovetowardsmen,soallhisworksdoloudlyproclaimit.Hegaveusourbeing,and,bypreservingusinit,dothrenewthedonationeverymoment.Hehathplacedusinarichandwell-furnishedworld, and liberally provided for all our necessities.Herainethdownblessingsfromheavenuponus,andcauseththeearthtobringforthourprovision.Hegivethusourfoodandraiment,andwhilewe are spending the productions of one year, he is preparing for usagainstanother.Hesweetenethourliveswithinnumerablecomforts,andgratifietheveryfacultywithsuitableobjects.Theeyeofhisprovidenceis

alwaysuponus,andhewatchethforoursafetywhenwearefastasleep,neither minding him nor ourselves. But, lest we should think thesetestimoniesofhiskindness less considerable,because theyare theeasyissues of his omnipotent power, and do not put him to any trouble orpain,hehathtakenamorewonderfulmethodtoendearhimselftous:hehath testified his affection to us by suffering as well as by doing; andbecause he could not suffer in his own nature he assumed ours. TheeternalSonofGoddidclothehimselfwiththeinfirmitiesofourflesh,andleftthecompanyofthoseinnocentandblessedspiritswhoknewwellhowtoloveandadorehim,thathemightdwellamongmen,andwrestlewiththe obstinacy of that rebellious race, to reduce them to their allegianceandfelicity,andthentoofferhimselfupasasacrificeandpropitiationforthem.Irememberoneofthepoetshathaningeniousfancytoexpressthepassion wherewith he found himself overcome after a long resistance:thatthegodoflovehadshotallhisgoldenarrowsathim,butcouldneverpierce his heart, till at length he put himself into the bow, and dartedhimselfstraightintohisbreast.MethinksthisdothsomewayadumbrateGod's method of dealing with men. He had long contended with astubbornworld,andthrowndownmanyablessinguponthem;andwhenallhisothergifts couldnotprevail,heat lastmadeagiftofhimself, totestifyhisaffectionandengagetheirs.TheaccountwhichwehaveofourSaviour'slifeinthegospel,dothallalongpresentuswiththestoryofhislove:allthepainsthathetook,andthetroublesthatheendured,werethewonderfuleffectsanduncontrollableevidencesofit.But,Othatlast,thatdismalscene!Isitpossibletorememberit,andquestionhiskindness,ordenyhimours?Here,here it is,mydear friend, thatwe should fixourmostseriousandsolemnthoughts,"thatChristmaydwell inourheartsby faith; that we, being rooted and grounded in love, may be able tocomprehendwithall saintswhat is thebreadth, and length, anddepth,and heighth; and to know the love of Christ which passeth knowledge,thatwemaybefilledwithallthefulnessofGod."

Weoughtalso frequently to reflecton thoseparticular tokensof favourandlove,whichGodhathbestowedonourselves;howlonghehathbornewithourfolliesandsins,andwaitedtobegraciousuntous—wrestling,asitwere,withthestubbornnessofourhearts,andessayingeverymethodtoreclaimus.Weshouldkeeparegisterinourmindsofalltheeminent

blessingsanddeliveranceswehavemetwith,somewhereofhavebeensoconveyed, that we might clearly perceive they were not the issues ofchance, but the gracious effects of the divine favour, and the signalreturns of our prayers.Nor oughtwe to imbitter the thoughts of thesethingswithanyharshorunworthysuspicions,asiftheyweredesignedonpurpose to enhanceour guilt, andheightenour eternaldamnation.No,no,my friend, God is love, and he hath no pleasure in the ruin of hiscreatures.Iftheyabusehisgoodness,andturnhisgraceintowantonness,andtherebyplungethemselvesintothegreaterdepthofguiltandmisery,thisistheeffectoftheirobstinatewickedness,andnotthedesignofthosebenefitswhichhebestows.

If these considerationshadoncebegotten in ourhearts a real love andaffectiontowardsalmightyGod,thatwouldeasilyleadusuntotheotherbranchesofreligion;and,therefore,Ishallneedsaythelessofthem.

Weshallfindourheartsenlargedincharitytowardmen,byconsideringtherelationwhereintheystanduntoGod,andtheimpressesofhisimagewhich are stamped upon them. They are not only his creatures, theworkmanshipofhishands,butsuchofwhomhetakethspecialcare,andforwhomhehathaverydearandtenderregard,havinglaidthedesignsoftheirhappinessbeforethefoundationsoftheworld,andbeingwillingto live and conversewith them in all the ages of eternity. Themeanestand most contemptible person whom we behold is the offspring ofheaven,oneofthechildrenoftheMostHigh;andhoweverunworthyhemightbehavehimselfofthatrelation,solongasGodhathnotabdicatedand disowned him by a final sentence, hewill have us to acknowledgehimasoneofhim,andassuchtoembracehimwithasincereandcordialaffection.Youknowwhat a great concernmentwearewont tohave forthosethatdoanywaysbelongtothepersonwhomwelove;howgladlywelayholdoneveryopportunity togratify thechildorservantofa friend;andsureourlovetowardsGodwouldasnaturallyspringforthincharitytowardsmen,didwemindtheinterestthatheispleasedtotakeinthem,and consider that every soul is dearer unto him than all the materialworld;andthathedidnotaccountthebloodofhisSontoogreatapricefortheirredemption.

Again, as allmen stand in a near relation toGod, so they have still so

muchofhisimagestampedonthemasmayobligeandexciteustolovethem.Insome,thisimageismoreeminentandconspicuous,andwecandiscernthelovelytracesofwisdomandgoodness;andthoughinothersitmaybemiserablysulliedanddefaced,yetitisnotaltogetherrazed—somelineaments at least do still remain. Allmen are endowedwith rationalandimmortalsouls,withunderstandingsandwillscapableofthehighestandmostexaltedthings;andiftheybeatpresentdisordered,andputoutoftunebywickednessandfolly, thismayindeedmoveourcompassion,butoughtnot,inreason,toextinguishourlove.Whenweseeapersonofa rugged humour and perverse disposition, full of malice anddissimulation,veryfoolishandveryproud,itishardtofallinlovewithanobject that presents itself unto us under an idea so little grateful andlovely.Butwhenweshallconsidertheseevilqualitiesasthediseasesanddistempers of a soul,which, in itself, is capable of all thatwisdomandgoodnesswherewiththebestofsaintshaveeverbeenadorned,andwhichmay, one day, come to be raised to such heights of perfection as shallrenderitafitcompanionfortheholyangels;thiswillturnouraversionintopity,andmakeusbeholdhimwithsuchresentmentsasweshouldhave when we look upon a beautiful body that were mangled withwounds,ordisfiguredbysomeloathsomedisease;andhoweverwehatethevices,weshallnotceasetolovetheman.

Inthenextplace,forpurifyingoursouls,anddisentanglingouraffectionsfrom the pleasures and enjoyments of this lower life, let us frequentlypondertheexcellencyanddignityofournature,andwhatashamefulandunworthythingitisforsonobleanddivineacreatureasthesoulofman,to be sunk and immersed in brutish and sensual lusts, or amusedwithairyandfantasticaldelights,andsotolosetherelishofsolidandspiritualpleasures; that thebest shouldbe fedandpampered, and themanandtheChristianbestarvedinus.Didwebutmindwhoweare,andforwhatwe weremade, this would teach us, in a right sense, to reverence andstandinaweofourselves;itwouldbegetamodestyandshamefacedness,andmakeusveryshyandreservedintheuseof themost innocentandallowablepleasures.

Itwillbeveryeffectualtothesamepurpose,thatwefrequentlyraiseourmindstowardsheaven,andrepresenttoourthoughtsthejoysthatareat

God's right hand, those pleasures that endure for evermore; "for everymanthathaththishopeinhimpurifiethhimself,evenasheispure."Ifour heavenly country be much in our thoughts, it will make us as"strangers andpilgrims, to abstain from fleshly lust,whichwar againstthesoul,"andkeepourselvesunspottedfromthisworld,thatwemaybefit for the enjoyments and felicities of the other. But thenwemust seethatournotionsofheavenbenotgrossandcarnal,thatwedreamnotofaMahometan paradise, nor rest on those metaphors and similitudes bywhichthesejoysaresometimesrepresented:forthismightperhapshaveaquitecontraryeffect; itmightentangleus farther incarnalaffections,andweshouldbereadytoindulgeourselvesinaveryliberalforetasteofthosepleasureswhereinwehadplacedoureverlastingfelicity.Butwhenwe come once to conceive aright of those pure and spiritual pleasures;whenthehappinessweproposetoourselvesisfromthesight,andlove,and enjoyment of God, and our minds are filled with the hopes andforethoughtsofthatblessedestate;Ohowmeanandcontemptiblewillallthingsherebelowappear inoureyes!Withwhatdisdainshallwerejectthe gross andmuddypleasures thatwoulddeprive us of those celestialenjoyments,oranywayunfitandindisposeusforthem!

Thelastbranchofreligionishumility,andsurewecanneverwantmatterofconsiderationforbegettingit.Allourwickednessesandimperfections,all our follies and our sins, may help to pull down that fond andoverweening conceit which we are apt to entertain of ourselves. Thatwhichmakesanybodyesteemus,istheirknowledgeorapprehensionofsomelittlegood,andtheirignoranceofagreatdealofevilthatmaybeinus;weretheythoroughlyacquaintedwithus,theywouldquicklychangetheiropinion.Thethoughtsthatpassinourhearts,inthebestandmostseriousdayofourlife,beingexposeduntopublicview,wouldrenderuseither hateful or ridiculous. And now, however we conceal our failingsfromoneanother,yetsureweareconsciousofthemourselves,andsomeseriousreflectionsuponthemwouldmuchqualifyandallaythevanityofourspirits.Thusholymenhavecomereallytothinkworseofthemselves,thanofanyotherpersonintheworld:notbutthattheyknewthatgrossand scandalous vices are, in their nature, more heinous than thesurprisals of temptations and infirmity; but because they were muchmoreintentontheirownmiscarriagesthanonthoseoftheirneighbours,

and did consider all the aggravations of the one, and every thing thatmightbesupposedtodiminishandalleviatetheother.

Butitiswellobservedbyapiouswriter,thatthedeepestandmostpurehumilitydothnotsomucharisefromtheconsiderationofourownfaultsanddefects,asfromacalmandquietcontemplationofthedivinepurityandgoodness.Ourspotsneverappearsoclearly,aswhenweplacethembefore this infinite light; andwenever seem less inourowneyes, thanwhen we look down upon ourselves from on high. O how little, hownothing,doalltheseshadowsofperfectionthenappear,forwhichwearewonttovalueourselves!Thathumility,whichcomethfromaviewofourown sinfulness and misery, is more turbulent and boisterous; but theother layeth us full as low, and wanteth nothing of that anguish andvexationwherewithoursoulsareapt toboil,when theyare thenearestobjectsofourthoughts.

There remains yet another means for begetting a holy and religiousdispositioninthesoul,andthatis,ferventandheartyprayer.HolinessisthegiftofGod—indeedthegreatestgifthedothbestow,orwearecapableto recieve; andhehathpromisedhisHolySpirit to thosewho ask it ofhim.InprayerwemakethenearestapproachestoGod,and lieopentothe influences of heaven; then it is that the Sun ofRighteousness dothvisit us with his directest rays, and dissipateth our darkness, andimprintethhisimageonoursouls.Icannotnowinsistontheadvantagesof this exercise, or thedispositionwherewith it ought to beperformed;and there isnoneed I should, therebeing somanybooks that treatonthis subject. I shall only tell you, that as there is one sort of prayerwhereinwemakeuseofthevoice,whichisnecessaryinpublic,andmaysometimes have its own advantages in private; and another, whereinthoughweutternosound,yetweconceivetheexpressions,andformthewords,asitwere,inourminds;sothereisathirdandmoresublimekindofprayer,whereinthesoultakesahigherflight,andhavingcollectedallits forces by long and serious meditation, it darteth itself (if I may sospeak) towards God in sighs and groans, and thoughts too big forexpression.Aswhen,afteradeepcontemplationofthedivineperfectionsappearinginallhisworksofwonder,itaddressethitselfuntohimintheprofoundest adoration of his majesty and glory: for, when after sad

reflectionsonitsvilenessandmiscarriages,itprostratesitselfbeforehimwiththegreatestconfusionandsorrow,notdaringto liftupitseyes,orutter one word in his presence; or when, having well considered thebeauty of holiness, and the unspeakable felicity of those that are trulygood, it panteth after God, and sendeth up such vigorous and ardentdesires as no words can sufficiently express, continuing and repeatingeach of these acts, as long as it finds itself upheld by the force andimpulseofthepreviousmeditation.

Thismentalprayer isofallothers themosteffectual topurify the soul,anddisposeituntoaholyandreligioustemper,andmaybetermedthegreatsecretofdevotion,andoneofthemostpowerfulinstrumentsofthedivine life; and, it may be, the apostle hath a peculiar respect unto it,when he saith, that "the Spirit helpeth our infirmities, makingintercession for us with groanings that cannot be uttered," or, as theoriginalmaybear,"thatcannotbeworded."YetIdonotsorecommendthis sortofprayer, as to supersede theuseof theother; forwehave somany several things to pray for, and every petition of this naturerequirethsomuchtime,andsogreatanattentionofspirit, that itwerenoteasythereintoovertakethemall:tosaynothing,thatthedeepsighsandheavingsoftheheart,whicharewonttoaccompanyit,aresomethingoppressive to nature, and make it hard to continue long in them. Butcertainly a few of these inward aspirations will do more than a greatmanyfluentandmeltingexpressions.

Thus,mydearfriend,IhavebrieflyproposedthemethodwhichI judgeproper for moulding the soul into a holy frame; and the same meanswhich serve to beget this divine temper, must still be practiced forstrengtheningandadvancingit:andthereforeIshallrecommendbutonemoreforthatpurpose,anditisthefrequentandconscientioususeofthatholy sacrament, which is peculiarly appointed to nourish and increasespiritual life, when once it is begun in the soul. All the instruments ofreligion do meet together in this ordinance; and while we addressourselves unto it, we are put to practice all the rules which werementioned before. Then it is that we make the severest survey of ouractions,andlaythestrictestobligationsonourselves;thenareourmindsraised up to the highest contempt of the world, and every grace doth

exercise itself with the greatest activity and vigour; all the subjects ofcontemplation do there present themselves unto us with the greatestadvantage;andthen,ifever,doththesoulmakeitsmostpowerfulsalliestoward heaven, and assault it with a holy and acceptable force. Andcertainly theneglect or careless performance of this duty, is one of thechiefcausesthatbedwarfsourreligion,andmakesuscontinueofsolowasize.

But it is timeI shouldputaclose to this letter,which isgrowntoa fargreaterbulk thanat first intended. If thesepoorpapers candoyou thesmallest service, I shall thinkmyself veryhappy in thisundertaking; atleast I am hopeful you will kindly accept the sincere endeavors of apersonwhowouldfainacquithimselfofsomepartofthatwhichheowesyou.

APRAYER.

And now, O most gracious God, Father and Fountain of mercy andgoodness,whohasblesseduswiththeknowledgeofourhappiness,andthewaythatleadethuntoit!exciteinoursoulssuchardentdesiresaftertheone,asmayputusforthtothediligentprosecutionoftheother.Letus neither presume on our own strength, nor distrust thy divineassistance:butwhilewearedoingourutmostendeavours,teachusstilltodependontheeforsuccess.Openoureyes,OGod,andteachusoutofthy law. Bless us with an exact and tender sense of our duty, and aknowledge todiscernperverse things.O thatourwaysweredirected tokeep thy statutes, then shallwe not be ashamedwhenwe have respectuntoallthycommandments.Possessourheartswithagenerousandholydisdain of all those poor enjoyments which this world holdeth out toallureus,thattheymayneverbeabletoinveigleouraffections,orbetrayus to any sin: turn away our eyes from beholding vanity, and quickenthou us in thy law. Fill our souls with such a deep sense, and fullpersuasionofthosegreattruthswhichthouhastrevealedinthegospel,asmay influence and regulate our whole conversation; and that the lifewhichwehenceforthliveintheflesh,wemaylifethroughfaithintheSonof God. O that the infinite perfections of thy blessed nature, and theastonishing expressions of thy goodness and love, may conquer andoverpowerourhearts,thattheymaybeconstantlyrisingtowardtheein

flames of devoutest affection, and enlarging themselves in sincere andcordial lovetowardsalltheworldforthysake;andthatwemaycleanseourselvesfromallfilthinessoffleshandspirit,perfectingholinessinthyfear,withoutwhichwecanneverhopetobeholdandenjoythee.Finally,O God! grant that the consideration of what thou art, and what weourselvesare,maybothhumbleandlayuslowbeforethee,andalsostirup in us the strongest and most ardent aspiration towards thee. Wedesiretoresignandgiveupourselvestotheconductof thyHolySpirit;leadusinthytruth,andteachus,forthouarttheGodofoursalvation;guideuswith thycounsel,andafterwards recieveusuntoglory, for themeritsandintercessionofthyblessedSonourSaviour.Amen.