Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1, Chapter 13
CHAP. XIII.
Continual watchfulness requisite for our advancing to Perfection. This respects the preventing Evil, and doing Good. The Malice, the Craft, the Diligence and Numbers of our Spiritual Enemies. We are very receptive of Temptations. Watchfulness respects our doing Good in its season, and with its proper Circumstances. A due regard to the Duties of our several Relations, is necessary in order to the perfecting of Holiness. Domestick, sacred, and civil Relations considered. The last Counsel, Let our progress towards Heaven be with the same Zeal as at our first entrance into it, and the same Seriousness, as when we come to the end of it.
7. COntinual Watchfulness is requisite, that we may be rising towards Perfection in Holiness. The state of Sin in Scripture is represented by a deep Sleep, that is the true Image of Death; Awake thou that sleepest, and arise Eph. 5. 1….from the dead, and Christ shall give thee Light. The spiritual Sleep is understood by comparison with the natural. In the natural, the Instruments of Sense and Motion are bound up; the apprehensive Faculties that discover dangers, and the active Powers that resist or avoid them, are suspended from their exercise. Now spiritual Security is call'd a Sleep, as it implies ignorance of dangers that threaten the Soul, and unpreparedness to prevent them. Accordingly, in opposition to carnal security, Watchfulness consists in two things; in the foresight of approaching Evils, and furnishing our selves with means, and using them for our safety. There is the Life of Grace in every regenerate Person, but Watchfulness implies the lively exercise and activity of Grace: In the present state, the spirit of Slumber is apt to steal upon us; even the wise Virgins slumber'd and slept. The three Disciples at Christ's Transfiguration in the Mount, when it might be imagin'd there could be no inclination in them, and no temptation to sleep, for that the glorious Light would powerfully excite and actuate the visive Spirits, yet fell asleep; and at his private Passion in the Garden, when there was the greatest cause of their sorrow and simpathy, yet were siez'd with unwelcome heaviness; for which our meek Redeemer so gently reprov'd them, Could ye not watch with me thus one hour? The best are liable to relapses into security, till they shall be awakened and raised by the Omnipotent Voice of the Son of God at the last day, to Immortality and Perfection.
Watchfulness may be consider'd either with respect to the preventing Evil, or the doing Good. With respect to the preventing Evil, there are such Motives as should make us very circumspect, lest we be overtaken and overcome by Temptations.
1. If we consider the Subtilty and Strength, the Malice and Diligence, with the mighty numbers of our Spiritual Enemies, there is great reason we should not only be awake, but watchful to oppose them.
(1.) The Tempter is surprizingly subtle, and understands all the arts of circumventing and corrupting us. He knows the several Characters of Mens Dispositions, the commixture of their Humours, all the radical Causes of their different Inclinations, and of those Lusts that have dominion in them. He knows the various impressions of Nature, from the Sex, the Age, the Country; from inherent or external Causes; from Health or Sickness, Nobility, Obscurity, Riches, Poverty, Prosperity, Adversity: He tempts to Sensuality in Youth, and Covetousness in Old Age; like the possess'd person in the Gospel, that was sometimes cast into the Fire, and sometimes into the Water. Men often exchange their Lusts, and deceive themselves; as if a dead Palsie were the Cure of a burning Fever. Sometime he will try to cool the Zeal of the Saints, who are serious in working out their Salvation, by suggesting that their diligence is not necessary: But if he cannot recall them to their former security, by the allurements of Sense, he will discourage their Hopes, and represent God as irreconcileable, and damp their Resolutions in seeking his Favour, and doing their Duty. Thus by stratagem and ambush, or by open assault, he attempts to ruine their Souls.
(2.) His strength is superiour to ours▪ Evil Spirits are stil'd, Principalities and Powers, and spiritual Wickednesses. We are frail Flesh and Blood: But we are encouraged, that by our vigilancy, and the assistance of the Holy Spirit, we shall be preserved against his utmost Power and Cruelty: For greater is he John 1. 4.that is in the Saints, than he that is in the World.
(3.) His Malice is deadly: Nothing can allay his Torment, but the involving Men under his Judgment and Misery.
(4.) His Activity and Diligence is equal to his Malice. The Spirits of Darkness never slumber nor sleep: They are not capable of weakness or weariness, as our faint Flesh is. He is restless in following his pernicious designs. What is recorded of Martellus, the RomanNec bonam nec malam ferre fortunam potest; seu vicit, …erociter insultat, seu victus, instruerat victoribus ce…tamen. General, is applicable to Satan, If he obtains a Victory, he fiercely insults and pursues it; if he be repuls'd, he returns afresh. His Spight is never spent: He tempted our Saviour with distrust of God's Providence, with Presumption and Vain-glory; and being foil'd in all attempts, 'tis said, he departed for a season, and afterward made use of Peter as his Instrument, to make him decline his Sufferings for the Salvation of Men.
(5.) He has a mighty number of Principalities and Powers, and spiritual Wickednesses, under his Commands: There was a legion in one Man. St. Peter earnestly excites us to watchfulness; for our adversary the Devil, with innumerable infernal Spirits, goes about seeking whom he may devour. He is the most formidable and least fear'd Enemy in the World: We are surrounded with invisible Enemies, sooner felt than seen, and usually not discerned but by the Wounds they give us; and yet the Senses of Men are unguarded, and all the Gates are open, to give them an easie entrance into their Souls. And tho' their operations in destroying Souls are secret, yet the deadly effects of their Hatred are visible; for how few are there in whom the signs of the Spiritual Life appear?
2. The World is the store-house of his Temptations; the Men of the World to allure us to Sin, or terrifie us from our Duty. The things of the World are suitable to our vicious Appetites, and foment them; like Food that is pleasant, but unwholsome, and seeds the Disease. He puts a gloss and flattering colours upon earthly things, to give them a lustre in our Imaginations.
3. In our depraved state, we are very receptive of his Temptations. The Innocence of the first Adam did not secure him from seduction. The Carnal Affections are like Gun-powder, a spark sets all a-fire; and we cannot easily quench the unruly Flame when 'tis inspir'd by the Tempter. 'Tis true, he cannot immediately act upon the Soul: But as in Paradise, he made use of the Serpent to deceive the Woman, and of the Woman, by her blandishments, to allure Adam, so he makes use of the carnal part in every one, which proves as fatal as the Serpent, and the Woman were. All the corrupt Appetites, and disorder'd Affections, are manag'd by him, and draw Men with unforc'd consent to yield to him. He knows the insidious party within us that will admit his Temptations. When the Heart is dejected and sorrowful, he sends in Terrors and Griefs, knowing that his Faction within are ready to receive them. When 'tis cheerful and lively, he sends in vain Thoughts, excites the Carnal Affections, which are ready to comply with his design, and betray the Soul to Folly and Security. Now considering our Enemies without, and the deceitful Heart as the traytor within, that keeps correspondence with the Tempter, our danger is infinite. We are not by priviledge exempted from Temptations, nor invulnerable in our encounters with the Powers of Darkness; but by vigilance, and managing the Armour of God, we are victorious. There is no Saint on Earth but may fall as foully as David did, without a constant jealousie over his Heart and Ways. 'Tis said, While the Husband-man slept, the envious Man sowed Tares. He did not by Force enter into the Field. 'Tis not so much from Impotence, as Carelesness, that Temptations are let into the Heart, and Corruptions break out. 'Tis not so much the stock of Habitual Grace that secures us, but Grace in its vigorous Exercise. Surely David in his Youth had seen as exquisite Beauties as Bathsheba, and was preserv'd by Watchfulness: but the neglect of his Duty was fatal to his Purity and Peace. Therefore the Duty is so often inculcated upon us.
We must be watchful to fly from Temptations: He that prays, Lead me not into Temptation, and leads himself into it, mocks God, despises the danger, plays upon the hole of the Asp, and walks upon the brink of a Precipice. He provokes God justly to desert him. If a General commands a Soldier to fight a single Combat with an Enemy, he will furnish him with Armour of proof, and secure him from Treachery: but if one be Fool-hardy, and engages himself, he may dearly pay for his rashness. If by the order of Providence, one be brought into tempting Circumstances, he may Pray in Faith for Divine Assistance, that the Lord will be at his right hand, and he shall not be moved: but if one ventures into Temptation he will hardly escape.
We are directed to be sober and vigilant against our spiritual Enemies. Vigilance discovers the Temptations, and Temperance substracts the Materials of them. Adam by Intemperance stain'd his Innocence, and forfeited his Felicity.
We must be clad with the armour of Light, to oppose the powers of darkness. Strange Armour that is transparent and may be seen through. The Graces of the Spirit are Armour and Ornament, the Strength and Beauty of the Soul. They are call'd, The Armour of God, for he furnishes us with them, and teaches us to use them, and makes us Victorious. We must not only Watch but Pray against Temptations. We are preserved by the Intercession of Christ in Heaven, and the Spirits Illumination and Protection in our Spiritual Warfare. There are some things that directly strengthen our Enemies, all tempting Objects that excite and influence Fleshly Lusts that war against the Soul. Some things indirectly strengthen them; whatever diverts us from Prayer, and other Holy Ordinances, disarms us; whatever distracts the Mind, and dissolves the firmness of the Will, exposes us more easily to be overcome. To be careless and secure, as if we were in a safe Sea, when there are so many visible Shipwrecks, is unaccountable Folly.
'Tis our Duty and Wisdom to keep a Jealous Watch over our Hearts, to suppress the fix'd Inclinations to Sin; Thoughts and Desires are the Seeds of Action: and to guard our Senses, that we may not be suddenly corrupted. Lot's Wife by a lingering Look after Sodom, was turn'd into a Pillar of Salt, to make us fearful, by her Example, of the occasions of Sin. Especially we must direct our Care to prevent our being surpriz'd, against the Sins that so easily encompass us, and whereby we have been often foil'd. If a besieged City has one part of the Walls weaker, and more liable to be taken, Care will be taken to strengthen it, and to double the Guards there.
Let us be watchful against small Sins, if we desire to be preserv'd from greater: for we are train'd on by sins of weaker evidence to sins of greater Guilt. Some are so Confirm'd in Holiness, that the Devil does not tempt them to transgress the Law in a notorious manner, but lays Snares for them in things of lesser moment. Besides, there are Sinners of different degrees, yet they all finally perish. Some with a full Career throw themselves head-long into Hell. Others go slowly step by step, but certainly drop into it.
To Conclude, if we desire to be preserv'd from Sin, let us avoid engaging Company: many Persons would resist the force of Natural Inclination, but when that is excited by the Examples of others, they are easily vanquish'd. A pure Stream passing through a Sink will run thick and muddy. On the contrary, Society with the Saints is a happy Advantage to make us like them. As Waters that pass through Medicinal Minerals, derive a Healing Tincture from them. In short, the present World is a continual Temptation, and we should always be employed in those things, either in our General or Particular Callings, that either directly or virtually may preserve us from its Contagion. We are in a state of Warfare: though not always in Fight, yet always in the Field expos'd to our Spiritual Enemies that War against our Souls: and our Vigilance and Care should be accordingly.
2. The Duty of Watchfulness respects the doing good in its season, and with the Circumstances proper to it. To him that orders his Conversation aright, I will shew the Salvation of God. Order in an Army contributes to Victory more than Numbers. The acceptable Performance of a Duty, must depend upon its season. The Beauty of it is impair'd, when done out of its proper time. I will instance in one Duty very influential unto a Holy Life. We are commanded to Watch unto Prayer, that is, to preserve a Holy Frame of Spirit suitable to this Duty: and to redeem time from the Vanity and Business of the World for Prayer. This Duty is as necessary for the Spiritual Life, as breathing for the Natural: and 'tis a part of Wisdom so to order our Affairs that we may have chosen Hours for Communion with God. And we are to watch in Prayer against distraction and indevotion. We are commanded to draw near to God with reverence and godly fear; for our God is a Consuming Fire, to those who disparage his Majesty by Coldness and Carelesness in his Service. There must be a strict Guard to prevent the excursion of our Thoughts in Divine Worship. The Soul should ascend to God on wings of Fire, with all possible Ardency of Affections: The effectual fervent Prayer of a righteous Man avails much. Watchfulness respects both the time and degrees of our Duties. We are commanded, as we have opportunity, to do good unto all Men, especially to the houshold of Faith; and to shew Mercy with chearfulness. We should not lose the golden opportunity of relieving the Objects of Charity, and be diligent in our Business, and to cut off superfluous Expences, that we may be liberal. We should be careful to keep every Grace in its vigorous exercise. In short, the Soul is a principle of Life to the Body, from its first Being to its last Breath, guides its motions, prevents the dangers to which 'tis liable, provides for its welfare: How much more reasonable is it, that it should be a Soul to it self, vigilant and active, to improve every Advantage for its Happiness and Perfection.
6. A due regard to the Duties of our several Relations is very necessary, in order to our perfecting of Holiness. Relations may be consider'd under three general Heads; Domestical, Sacred, Civil. Domestical, between Husband and Wife, Parents and Children, Masters and Servants. There is a general Duty that binds all Relations, and particular Relative to their several states. There is Superiority in a Husband, Sovereignty in Parents, Authority in Masters, but it must be temper'd with Discretion, Indulgence and Humanity, in the exercise of it. The mutual Duty of Husband and Wife is Love, wherein the Society, Sweetness and Felicity, of Marriage consists. In this is included the bearing with the Infirmities of one another, that allays the fierce Passions, that are the cause of Strife, and makes the patient party better. The exercise of this Affection is distinguish'd; the Love of the Husband is counselling and comforting, providing and protecting; the Love of the Wife, obsequious and assisting. His Superiority and her Subjection must be sweeten'd with Love. The Husband must not be bitter, nor the Wife sowre. The Husband must govern the Wife, as the Soul does the Body, with wisdom and tenderness. There is a servile Subjection, from fear of Punishment, or hope of Gain, and a liberal Subjection, full of freedom, from Love; and this is of Wives to Husbands, and of Children to Parents. The Wife▪ tho' inferiour▪ is a fellow-ruler with him over Children and Servants. She is subject as his Vicegerent, always preserving Love and Reverence in Affection, and expressing Meekness and Obedience in Actions. She, as his Deputy, is to dispose things for his Credit and Profit. Prudence is requisite in both, that they may deposite their Cares in each others Bosoms, and trust their secret Thoughts as securely as in their own Hearts. The principal Duty of Husbands and Wives is, a tender Care for the Good of each others Souls: The Husband should lead her in the way to Eternal Life, by his Counsel and Example; and the Wife by her humble and holy Conversation, recommend Religion to his Mind and Affections.
The Soveraignty of Parents over Children must be mix'd with tender Affections, not with Rigour. We are commanded, Parents provoke not your Children to wrath, lest they be discouraged. The Duty of Children, is to reverence and obey their Parents, in all things that are pleasing to God. There can be no dutiful Love without Fear, nor Paternal Authority without Love. The religious and secular Government of the Family, is in the Husband and Wife, who are like the two great Luminaries in the Heavens, the one rules in the absence of the other: But 'tis principally in the Husband. This testimony is given of Abraham, that so endear'd him to the Favour and Friendship of God, as to reveal his secret Counsels to him; I know Abraham, that he will command his Children and Servants, and Houshold after him, and they shall keep the way of the Lord.
The Master must not be imperious, austere and fierce, but manage his Power with that Condescension and Lenity, with that exact performance of what is due to his Servants, as becomes one that is accountable to the universal Master, before whom he must stand in an equal Line, and with whom there is no acceptance of Persons. Servants must be humble, incorrupt, diligent and faithful. Our Saviour inquires, Who is that wise and faithful Servant? And the Master calling his Servants to an account, says, Well done good and faithful Servant. The Wisdom and Goodness of a Servant consists in his Fidelity. In short, The neglect of Prayer, holy Instruction, and setting a Pattern of Holiness to the Family, the not watching for the Souls of Children and Servants to restrain them from Evil, and excite them to Good, will be a terrible Accusation against many Parents and Masters at the Day of Judgment.
The Provision for the Family is an indispensable Duty upon the Master of it. There is a Divine Alliance between the Precepts of the Law, they are all to be obeyed in their season. The Duties of the first Table, do not supersede our obedience to the Duties of the second. If an Eagle should only gaze on the brightness of the Sun, and suffer its young ones to starve in the Nest, it were prodigiously unnatural. He that by a pretence of serving God in Acts of immediate Worship, neglects to provide for his Family, is worse than an Infidel. But how will those, who by wasting their Estates, or Idleness, Ruin their Families, appear before the Judgment-Seat of God?
The Superiours in the Family must preserve Order and Tranquility in it. The Fire of Discord turns a House into a Little Hell, full of the tormenting Passions, Sorrow and Anguish, Disdain and Despight, Malice and Envy, that blast the most flourishing Families. But when Religion, that is pure and peaceable, Governs the House, it turns it into a Paradise, where the God of Peace dwells, and delights, and dispenses the most precious Fruits of his Favour. Wisdom and Watchfulness are requisite to maintain an Harmonious Agreement in Families▪wherein are Persons of different and contrary Tempers. Some are of such unnatural Dispositions, that they love Jars and Dissentions, as some Plants thrive on the top of the Alps, where they are continually expos'd to Storms. There is such and Irregularity in the Dispositions of some, that between those Persons there is fierce Hatred, where intire Love is due: the Discord between Brothers is deeply wounding, and hardly curable. The reason of it is evident, for where by the Law of Nature, the dearest Love is requir'd and expected, the not obtaining it is so injurious and provoking, that the Hatred in one, is equal to the Love to which the other does not Correspond. The Spartan Magistrates, Celebrated for their Wisdom and Justice, being inform'd of frequent Quarrels between two Brothers, likely to end in bloody Contentions, they sent for their Father and punish'd him, as more Culpable and Guilty, in not timely Correcting them. Ruling Wisdom in the Father of the Family, so as to conciliate Love with Respect, Soverity mix'd with Sweetness (which rarelyFamiliam Sua… coercuit, quod plerisque non mitius arduum quam regere Provinceam: Testimonium Taciti de Agricola: meet) are necessary to prevent, or compose▪ Dissentions in those little Commonwealths.
In order to this, the prime Care must be to quench the first sparks that appear, that are seeds pregnant with Fire: if they are blown up and fed with Materials, they break forth into a sudden Flame. And in the second place, to observe and imploy every one in the Family in what is proper for them. As theSocietas mixta lapidum fornicationi simillima est, quae casura nisi invicem obstaretit▪ hoc ipso sustinetur. Sen: Stones in an Arch must be so cut and form'd, that they may point one against another, and support one another: thus there are variety of Tempers and Talents in a Family, and 'tis the Wisdom of Superiours to observe and employ the several Persons for the good of the whole
In short, Authority is accepted with more easie submission in the Title of a Father, than of a Master. Therefore as Seneca observes, the Romans, that they might prevent Envy towards Masters, and Contempt of the Servants, call'd the Master, The Father of the Family.
2. There is a Sacred Relation between Pastor and People. I shall but glance on the Duties belonging to them. Evangelical Pastors are compar'd to the Luminaries of Heaven, that by their Light, Heat and Influences are so beneficial to the lower World. If they are Clouded with Ignorance, or Eclips'd by the Interposition of Earthly things, they are useless. There are divers degrees of substantial Learning and Spiritual Skill, but a sufficiency of Knowledge for the great work of saving Souls is requisite in all. Zeal united with Knowledge, is an indispensable Qualification. When the Apostles were fill'd with the Holy Ghost, descending in the significant Emblem of Fiery Tongues, of what admirable Efficacy was their Preaching? The first Sermon Converted Three Thousand, that were Murderers of our Saviour, and had the stains of his Blood fresh upon them. Tongues of Flesh are without Vigour, and make no lasting Impression on the Hearers, but Tongues of Fire have a Divine Force and Operation to dispel the Errors of Mens Minds, and quicken their Affections, to Refine and Purifie their Conversations. They must be diligent and watchful for the Souls of their people, as those who must give an Account to the Supreme Pastor and Redeemer of Souls. And as they must Teach what they Learn from the Gospel, so they must live as they Teach. If they are Sensual and Worldly, how can their Prayers ascend with Acceptance to God, and descend with a Blessing to the People? There should be a singularity of Holiness, distinguishing those who are Consecrated to Instruct and Govern the Church. Their Sins are aggravated from the quality of their Persons: this is signified in the Levitical Law, that appointed the Expiatory Sacrifice for the Sin of the Priest, should be as Costly as for the Sin of the whole Congregation. So if the tenor of their Lives be not Correspondent to their Sermons, it will destroy the force of the most inflaming Eloquence, and render the Doctrines of the greatest Purity without Efficacy. O that all who are engaged in this Holy, and (without their Personal Holiness) dreadful Office, would duely Consider the Account they must1 Tim. 5. 17. Heb. 13. 7, 17. give of their managing of it, to the great Shepherd at his Appearance.
The Duty of the People is to Obey, to Imitate, to Honour their Faithful Pastors▪ otherwise, every Sermon they Hear will be an Accusation and Argument against them in the Day of Judgment.
3. The Civil Relation between the Magistrates and People bind them to the respective Duties of their different States. Magistrates Supreme and Subordinate, in the Scale of Government, are the Ministers of God for the good of the People. They derive their Authority from him, and are stiled Gods, by an Analogy and Deputation, which necessarily infers they must Rule for his Glory. The end of the Magistracy should be the end of the Magistrates in the exercise of Government, that their Subjects may lead a peaceable and quiet life, … Tim. 2. 2.in all godliness and honesty. The Prince, as the Natural Head, has the Supremacy in Place and Dignity over all the parts of the Body, and is vigilant for their Preservation, so being the Political Head, highly exalted above all degrees in the Kingdom, must be provident and solicitous for the Temporal Interest, and the Eternal Benefit of his Subjects. He must make Laws Holy, Just and Good, as becomes his Lieutenancy to Christ, and to Command the Execution of them. He is to consider that the Actions of Kings are Examples, and their Examples Rules, more influential unto the Lives of their Subjects than their Laws.
Those who are in the Seat of Judicature, must dispense Judgment with a clear Serenity, with calm Tranquility of Mind, without Partiality and Passions; they must not Honour the Rich, nor Favour the Poor, but be true to their Light and Integrity.
All that are Concern'd, in their several Stations, should dispense a vigorous Influence for the suppressing Vice, and encouragement of Vertue: and according to the Apostles Rule, should be a terror to evil doers, and a praise to those who do well. Especially they should be cloth'd with Zeal in punishing Offenders, that do not hide their horrid Abominations, but commit them without fear of the Light of the Sun or of Nature, and out-dare Satan: when Impudence and Incontinence, and Intemperance, triumph in the Ruins of Modesty, Chastity, and Sobriety. Seneca tells of some in old Rome, that were not asham'd of the …oulest Sins, but when describ'd and represented on the Theatre, gloried in their shame. This heighth of VillanyPlaudit & viciis suis fieri convicium gaudet. was not limited to the Age of Nero, but to this Extremity Vice is arriv'd in our Times. If by just Severity, such Publick and Crying Wickedness be not supprest, what reason is there to fear that the Righteous Judge of the World will make the Nation a spectacle of visible Vengeance, and vindicate the Honour of his despis'd Deity? How will Magistrates, that are careless in the Execution of the Laws, appear before the impartial Tribunal above, when besides the guilt of their Sins by Personal Commission, they shall be charg'd with the Sins▪ Committed by their Connivance, such heap'd Damnation will sink them into the lowest Hell.
The Duty of Subjects, is the highest Reverence of the Sacred Authority wherewith Princes are Invested. They must pay Tribute for the support of the Government. They must Obey for God, as Princes must Rule for God. But in Sinful things, as Princes have no Power to Command, so the Subjects are under no obligation to obey.
To Conclude this Argument, there is no Counsel more directive and profitable for our arriving to an excellent Degree of Holiness, than this▪: let our progress in the way to Heaven, be with the same Zeal, as we felt in our first entrance into it, and with the same seriousness, as when we shall come to the end of it. The first and last Actions of the Saints, are usually the most Excellent. David's first and last Wayes… Sam. 23. 5. … Pet. 2. 9. … Chron. 17. 3. were most Excellent; see his Divine Frame near his End: Although my house be not so with God, yet he hath made with me an everlasting Covenant, order'd in all things, and sure: this is all my desire, although he make it not to grow. New Converts when call'd out of Darkness into the marvellous Light of the Gospel, are more zealous in their opposition to Sin, and more Active and Chearful in the Service of God. The bitterness of Repentance, before Reconciliation, Causes an Abhorrence of Sin. They remember the Prayers and Tears, the Anxieties of Conscience, th Restless Hours that Sin cost them. As one that is saved from Fire that was ready to devour him, retains so strong an Impression of the danger that makes him fearful ever after. They are fill'd with the Affections of Love and Thankfulness to God, and Glorifie Mercy that spar'd them, when Justice might have destroy'd them. When no Eye had Compassion, and no Relief was afforded in their extreme Misery: when they lothed themselves, frighted with the Image of Satan printed on their Soul, then God did regard them with tender Affection: when they fled from him, then he did overtake them by preventing and prevailing Grace. They have the quickest Sense of their Obligations to the Redeemer, and the most sensible Relishes of his Love, in Communion with him. We read of the Lame Man from his Birth, that upon his Miraculous Healing, when he felt a new current of Spirits in his Nerves, and his Feet and Arms were strengthen'd, that he entred with the Apostles into the Temple, Walking and Leaping and Praising of God. This is a resemblance of the Zealous Affections of new Converts, when they feel such an admirable Change in them they run in the wayes of God's Commandments with enlarged hearts: they have such flashes of Illumination, and Raptures of Joy, that engage them in a Course of Obedience. The Holy Spirit inspires them with new Desires, and affords new Pleasures to endear Religion to them. 'Tis not only their Work, but Recreation and Reward. But a…as how often are the first Heats allayed, and stronger Resolutions decline to Remisness. Our Saviour tells the Church of Ephesus, I have somewhat against thee, b…cause thou hast left thy first love, Remember from whence thou art fallen, and repent, and do thy first works. 'Tis said of Jehosaphat, that he walk'd in the first ways of his father David: intimating, there was a visible declension in his Zeal. He was not so accurate in his Conversation afterward. The Converted are many times not so frequent and fervent in God's Service, and though by the constraining Judgment of Conscience, Duties are not totally omitted, yet they are not perform'd with that Reverence and Delight as at first. They are more venturous to engage themselves in Temptations, and more ready to comply with them. They are tir'd with the length of their Travel, and the difficulties of their Way, and drive on heavily. We should with Tears of Confusion remember the disparity between our Zealous Beginnings, and slack Prosecution in Religion; we should blush with Shame, and tremble with Fear, at the strange decay of Grace, and recollect our selves, and re-inforce our Will to proceed with Vigorous Constancy. And when the Saints are ready to enter into the Unchangeable State, when the Spirit is to return to God that gave it, how intire and intent are they to finish the Work of their Salvation? How Spiritual and Heavenly are their Dispositions? With what Solemnity do they prepare for the Divine Presence? How exactly do they dress their Souls for Eternity, and … their Lamps, that they may be admitted into the Joys of the Bridegroom▪ How is the World vilified in their Esteem, and unsavoury to their Desires? The Lord is exalted in that day.
The nearer they approach to Heaven▪ the more its Attractive Force is … When the Crown of Glory is in their view, and they hear the Musick of Heaven, and are refresh'd with the fragancy of Paradise, what a blaze of Holy Affection breaks forth? When Jacob was Blessing his Sons upon his Death-bed, he in a sudden Rapture Addresses himself to God, O Lord, I have waited for thy salvation! As if his Soul had Ascended to Heaven before it lest the Body. O when shall I appear before God! was the fainting desire of the Psalmist. If Communion with God in the Earthly Tabernacle was so precious, how much more is the immediate Fruition of him in the Coelestial Temple? If one day in the Courts below be worth a thousand, an hour in the Courts above is worth ten thousand.
Let us therefore by our serious Thoughts often represent to our selves the approaches of Death and Judgment. This will make us Contrive and Contend for Perfection in Holiness. The Apostle Exhorts the Romans to Shew forth the Power of Godliness, from the Consideration of the Day of Grace they Enjoy, and the Day of Glory they Expect; for now is Salvation nearer than when you believed. Let us do those things now, which when we come to dye we shall wish we had done. Thus doing, we shall be Transmitted from the Militant Church to the Triumphant, with a Solemn Testimony of our having adorned the Gospel in our Lives, with the Victorious Testimony of Conscience, that we have fought the good fight, kept the Faith, and have finished our Course, and received with the glorious Testimony of our Blessed Rewarder, Well done good and faithful Servant, Enter into the Joy of thy Lord.
FINIS.
BOOKS Writ by William Bates, D. D.
THE Harmony of the Divine Attributes, in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ: Or Discourses wherein is shewed, how the Wisdom, Mercy, Justice, Holiness, Power, and Truth of God, are glorified in that great and blessed Work.
Considerations of the Existence of God, and of the Immortality of the Soul, with the Recompences of the Future State. To which is now added, the Divinity of the Christian Religion, &c.
The Four Last Things, Death and Judgment, Heaven and Hell, practically considered and applied, in Octavo. The same is also Printed in Twelves, and proper to be given at Funerals.
Ten Sermons Preach'd upon Several Occasions, in Octavo.
Sermons upon Psalm CXXX. verse 4. But there is Forgivness with thee; that thou mayest be feared, in Octavo.
The Danger of Prosperity discovered, in several Sermons.
The great Duty of Resignation in Times of Affliction, &c.
A Funeral-Sermon on Dr. Thomas Manson, who deceased October 18, 1677. With the last publick Sermon Dr. Manton preached.
The sure Trial of Uprightness, opened in several Sermons upon Psal. 18. v. 23.
A Description of the blessed Place and State of the Saints above, on John 14. 2. Preached at the Funeral of Mr. Clarkson.
The way to the highest Honour, on John 12. 26. Preached at the Funeral of Dr. Jacomb.
The speedy Coming of Christ to Judgment, on Rev. 22. 12. Preached at the Funeral of Mr. Benj. Asbhurst.
A Sermon on the Death of the Late Queen Mary
End of the text · William Bates, Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1 (1699)