into one another's bosoms, and to all the endearments and pleasures of a mutual communion. Love to enemies, the express image of our heavenly Father; by which we appear his children, begotten of him; overcomes evil by goodness, blunts the double edge of revenge; at least the sharper edge, (which is always towards the author of it,) secures ourselves from wounding impressions and resentment; turns keen anger into gentle pity; and substitutes mild pleasant forgiveness, in the room of the much uneasier thoughts and study of retaliation. Mercifulness toward the distressed, as our Father in heaven is merciful, heaps blessing upon our souls, and evidences our title to what we are to live by, the divine mercy. A universal benignity and propension to do good to all; an imitation of the immense, diffusive goodness of God, is but kindness to ourselves, rewards itself by that greater pleasure there is in giving than in receiving; and associates us with God in the blessedness of this work, as well as in the disposition to it; who exercises loving kindness in the earth, because he delighteth therein. Here are some of the μιμήματα της Θείας ζωής, or the things wherein consists that our conformity to the divine nature and will, which is proper to our present state. And now, who can estimate the blessedness of such a soul? Can (in a word) the state of that soul be unhappy that is full of the Holy Ghost, full of love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, those blessed fruits of that blessed Spirit? Blessedness is connaturalized unto this soul: every thing doth its part, and all conspire to make it happy. This soul is a temple, an habitation of holiness. Here dwells a Deity in his glory. It is a paradise, a garden of God. Here he walks and converses daily, delighted with its fragrant fruitfulness. He that hath those things and aboundeth, is not barren or unfruitful in the knowledge of our Lord and Saviour Jesus: He is the sun, and the knowledge of him, the quickening beams that cherish and ripen these fruits. But the soul that lacketh these things is a desert, a habitation of devils. Here is stupid, disconsolate infidelity, inflexible obstinacy and resolvedness for hell, hatred and contempt of the sovereign majesty; whom yet, its secret misgiving thoughts tell it, will be too hard for it at last. Here is swollen pride and giddy vain-glory, disguised hypocrisy and pining envy, raging wrath and ravenous avarice, with what you can imagine besides, leading to misery and desolation. You have then some prospect of a happy temper of spirit. It can now be no difficulty to you, to frame an idea of it in your thoughts, to get a notional image (or this likeness in the notion of it) into your minds; but that will avail you little, if you have not the real image also; that is, your spirits really fashioned and formed according thereto : if having the knowledge of these things, (as the pagan moralist's expression, before mentioned, is of virtu ous rules and precepts, Philosophia hæc dividitur in scientiam et habitum animi, unam illam qui didicit et facienda ac vitanda et præcepit nondum sapiens est nisi in ea quæ didicit animus ejus transfiguratus est.* Senex Agrippa epist. 94.) they become not habitual to you, and your spirits be not transfigured in them. But now, I treat with such as are supposed to have some such real impressions, that they may be stirred up to endeavor a further perfecting of them. In order whereto, I shall add but this two-fold advice: [1.] Be very careful that this living image (such you have been formerly told it is) may grow equally in every part. See that the impression of this likeness be entire, that it be not a maimed thing; if it be, God will never own it as his production. Integrity is the glory of a christian; to be entire, lacking nothing. This is the soundness of heart that excludes a blushing consciousness and misgiving; exempts it from the fear of a shameful discovery. Let my heart be sound in thy statutes; is paraphrased, by having respect to all God's commandments; (Psal. 119. 6. 80.) to which is opposite, that being partial in the law, spoken of by the prophet (Mal. 2. 9.) by way of complaint concerning the priests of that time. A thing hateful in the eye of God, and as uncomfortable to ourselves, as to be without a leg or an arm. And see that it be preserved entire by a proportional and uniform growth, that fresh life and motion may daily appear in every limb of this heavenly new creature. How odious a deformity is it, when a shew of moral virtues excludes godliness? And how much more odious (inasmuch as there is more impudent falsehood in it, and more dishonorable reflection upon God) when under a high pretence of godliness, any shall allow themselves in visible immorality? What to be oppressive, envious, contentious, deceitful, proud, turbulent, wrathful, morose, malicious, fretful, and peevish, and yet a christian? What serious person, that shall have no fairer representation of Christianity than such do give, would not be ready to say rather, Sit anima mea cum Philosophis, If this be Christian religion, give me honest paganism? A christian that hath received the proper, uniform, entire impress of the gospel of Christ, is the most meek, mild, calm, harmless thing in the world. Never mention so venerable a name, if you will not be jealous of the honor of it. Will you give God occasion to charge you, Wretch, I never had had this dishonor, if thou hadst never been called a christian; thou art a christian to no purpose, or to very bad; it does thee no good, and it injures me? But (which is more directly considerable as to our present purpose) the neglect and consequent decay of any gracious principle, infers a languor, a consump *This kind of philosophy is divided into the science and the habit of the mind, &c. Vide page 132. tion and enfeeblement of all. Any such perverse disposition doth not affect that part only, is not only an impairment to the contrary gracious principle, but (as a cancer in some exterior part of the body) it gradually creeps up till it invade the vitals. Can the love of God live and grow in an unquiet, angry, uncharitable breast? Consider, Jam. 1. 26. 1 John 3. 17. [2.] Be constantly intent upon this business of spiritual growth. Mind it as a design, make a solemn purposed business of it, your great daily business. You do not till your ground by chance, as a casual thing; but you do it industriously, and of set purpose. The apostle speaking of his own method of pursuing conformity to Christ, (Phil. 3. 8.) tells us, he did in comparison, count all things else loss and dog's meat; he threw every thing else aside. Then next he recounts with himself, how far short he was; Not as if I had already attained, &c. (ver. 12.) (where by the way he intimates, that to stand still, and give over further endeavors, implies that gross absurdity, as if we thought ourselves to have attained already, to be already perfect; are we not ashamed to seem so conceited of ourselves? and then still as he did attain in his pursuit he forgot what was behind; (ver. 12. 13.) and held on his course with fresh and constant vigor, still reaching forth and pressing onward towards his designed mark. In this great business we alas! seem to dream. He that hath been observed ten or twenty years ago to be proud, and covetous, or passionate, still remains so, and we apprehend not the incongruity of it. What, always learning, and yet never come to the knowledge of the truth, as it is in Jesus, to the putting off the old man, and putting on the new? Who would meddle with any profession upon such terms, to be always doing and yet to do nothing? Surely it must be imputed to this, we design not, we do not seriously intend the perfecting of holiness, to make a real progress in our way and work, and to get still nearer heaven, as we draw nearer to the end of our days on earth. We too contentedly confine ourselves within certain limits and aim not, as we should at a spiritual excellency. This is the temper of many that have long trodden the path of (at least an external) religion; they will go but their own pace, and that within a self-prescibed round or circle. They perform their stated task of religious exercises, and shun the grosser vices of the time; and resolve never to go higher: much like the character that was once given of a great man, (Tiberius,) Neque enim eminentes virtutes sectabatur, et rursum vitia oderat: that he followed not the more eminent virtues, and yet that he hated vice. Tacit. Annal. And it is a true censure that a barbarian, (Thespesion, Philostro. in vit. Apollon. Tyan.) is said to have given of that middle temper, that dull indifferency : Πᾶν γὰρ ὁ τιμῆς τε, καὶ τιμωρίας ἴσον ἀφέσηxsv, **w ȧgern: what is equally distant from being the matter κεν, either of praise or punishment, is upon no terms to be accounted a virtue. At least, we drive not on a design of growth and self-improvement in our spiritual states with that constancy we ought; we are off and on; our spirits are not steadily intent; we are unstable as water, how can we excel? (Gen. 49. 4.) God hath not put us, sure, upon so fruitless a task, wherein our utmost labor and diligence shall profit nothing. Therefore strive more vigorously, and pray with more earnest importunity. Consider and plead it with God, that he hath set before thee the hope of such a state, wherein thou art to be perfectly like him; and shalt thou (that must hereafter be like God) be now like a clod of earth? Thou art now a child begotten of him; and though thou art yet in the minority, yet may not somewhat be spared out of so fair an estate, hereafter designed for thee, as that thou mayst now live worthy of such a Father, and suitable to thy expected inheritance. (3.) And now, a contented, satisfied temper of spirit, as I have told you, results from the other two; and will therefore follow of course upon growing knowledge of God, and conformity to him, as the latter of these also doth upon the former. Yea, it is a part of our conformity to God; but a part consequent to the impression of the things mentioned under the former head, as knowledge also is a part previous and antecedent thereto. It is in a state of glory, we see, something superadded. The likeness impressed is pre-supposed; satisfaction follows thereupon. The case is so too in our present state; contentment is spoken of as a thing consequent and superadded; Godliness with contentment. A satisfied contented spirit, when it is the result of Godliness, (of the divine image impressed,) is indeed great gain. Yet as to this I shall only say these two things. [1.] Be distinct and explicit in the proposal of it as an end. Religion doth not brutify men, but make them more rational. Its business is to guide them to blessedness. It must therefore pitch their eyes upon it, as the mark and end they are to aim at, and hold them intent there. It is ingenious, and honorable to God, that we should expressly avow it. We come to him for satisfaction to our spirits, not knowing whither else to apply ourselves. We turn our eyes upon him, we lay open our souls to receive impressions from him, for this very end. This is an explicit acknowledgment of him as God, our highest sovereign good. [2.] Actually apply and accommodate divine visions and communications to this purpose. Say, O my soul, now come solace thyself in this appearance of God; come, take thy allowed pleasure in such exertions of God, as thou dost now experience in thyself." Recount thy happiness; think how great it is, how rich thou art; on purpose that thy spirit may grow more daily into a satisfied, contented frame. Often bethink thyself, What is the great God doing for me, that he thus reveals and imparts himself to my soul! O how great things do those present pledges pre-signify to me! that thou mayst still more and more like thy portion, and account it fallen in pleasant places, so as never to seek satisfaction in things of another kind; though thou must still continue expecting and desiring more of the same kind. And remember to this purpose, there cannot be a greater participation of the misery of hell before-hand, than a discontented spirit perpetually restless and weary of itself; nor of the blessedness of heaven, than in a well-pleased, satisfied, contented frame of spirit. Rule 5. CHAPTER XIX. Directing to raise our desires above the actual or possible attainments of this our present, and terminate them upon the future consummate state of blessedness. The rule explained and expressed by sundry considerations. Rule 6. That we add to a desirous pursuit, a joyful expectation of this blessedness: which is pursued by certain subordinate directions. 5. That notwithstanding all our present or possible attainments in this imperfect state on earth, we direct fervent vigorous desires towards the perfect and consummate state of glory itself; not designing to ourselves a plenary satisfaction and rest in any thing on this side of it. That is, that forgetting what is behind, we reach forth not only to what is immediately before us, the next step to be taken; but that our eye and desire aim forward at the ultimate period of our race, terminate upon the eternal glory itself; and that not only as a measure, according to which we would some way proportion our present attainments, but as the very mark, which (itself) we would fain hit and reach home to. And that this be not only the habitual bent and tendency of our spirits; but that we keep up such desires, in frequent (and as much as is possible) continual exercise. Yea, and that such actual desires be not only faint and sluggish wishes, but full of lively efficacy and vigor; in some measure proportionable to our last end and highest good; beyond and above which we neither esteem nor expect any other enjoyment. Whatsoever we may possibly attain to here, we should still be far from projecting to ourselves a state of rest on this side consummate glory, but still urge ourselves to a continual ascent; so as to mount above, not only all enjoyment of any other |