Chapter V (2)

“3. That the _place_ or _extent_ of this world, was the place or extent of their kingdom, is probable from the two following reasons: first, because the place of this world is now their habitation. For we must by no means suppose that God brought them from some other region into this world, only to tempt man. No: but they are here _now_, because they were created to dwell _here_. For fallen angels do not leave the _place_ of their sin and fall: they live in the _defilements_ and _disorders_ of their spoiled kingdom; and in that place they find their hell and torments, where they extinguished their light and joy. Secondly, because the whole extent of the world, and every thing in it, _sun_, _moon_, _stars_, _fire_, _air_, _water_, and _earth_, _stones_, _minerals_, must all be _dissolved_, and pass thro’ a _purifying fire_. Therefore all these things are polluted, and have in them some disorder from the fall of the angels; and we may see _how far_ the place of their kingdom extended, by the extent of those things that are to be _dissolved_ and _purified_.

“4. When the angels had, by their rebellion, lost the divine life within themselves, and brought their _whole outward_ kingdom into darkness and disorder, so that as _Moses_ speaketh: ‘Darkness was upon the face of the deep;’ that is, the whole extent of the place of this world; then in the place where they were fallen, and out of the _materials_ of their ruined, angelical kingdom, did God begin the _creation_ of this present, material, temporary, visible world.

“5. ‘In the beginning, saith _Moses_, God created the heaven and the earth.’ Here, at this _instant_, ended the devil’s power, over the place or kingdom in which he was created. As soon as the whole of his outward, disordered kingdom was thus divided into a _created heaven and earth_, all was taken out of his hands, he was shut out of every thing, and he and all his host became _poor prisoners_ in their lost kingdom, that could only _wander about_ in chains of darkness, looking with impotent rage at the _created heaven and earth_, which was sprung up in their own place of habitation.

“6. Thus was this _outward kingdom_, of the whole extent of this world, taken out of the hands of _Lucifer_ and his angels. All its darkness, disharmony, and disorder, was by the _creation_ restored to a low resemblance of its first state, and put into that form of sun, stars, fire, air, light, water, and earth, in which we now see it.

“7. Into this world thus created out of the _ruins_ of the kingdom of the fallen angels, was man introduced on the sixth day of the creation, to take his place as lord and prince of it; to have power over all outward things, to discover and manifest the wonders of this new created world, and to bring forth such an _holy offspring_, as might fill up the place of the fallen angels. And when certain periods of time had produced these great effects, then this _whole frame_ was by the last _purifying fire_, to have been raised from its paradisaical state, into that _first heavenly_ brightness and glory, in which it stood before the fall of _Lucifer_.

“8. But the first man, thus created to be a prince of a new, angelical kingdom, stood not out his trial.

“9. He came into this world in that _same glorious_ body in which after the resurrection, he shall _be like the angels in heaven_. For no other body, but that which was at _first_ created shall rise in Jesus Christ. He only restores that which was lost. The resurrection will only take away what _sin_ and _death_, and _earth_, had added to the _first created_ body.

“10. In this glorious body, did the first man stand in this world, incapable of receiving any hurt, or _knowing_ evil from outward nature. The _Holy Ghost_ was the _light_ that illuminated all both within and without him.

“11. Had he fixed his will to be _eternally_ what he was, had he desired only to eat of the tree of life, to live by the word of God, he had been established and confirmed an eternal angel, or divine man.

“12. But his imagination wandered after the secrets of this outward world, after the knowledge of such good and evil, as wrought an entire change in his nature.

“He turned from the tree of life to the forbidden fruit. And so he fell as deep into an _earthly life_, and the miseries of the earth, as the devil fell into a _hellish life_, and the miseries of hell.

“13. And here we may see as in a glass, what it is that earthly desires _now do_ to every son of _Adam_. They do all that which they did to the first man. They carry on, keep up, and continue that _same_ death in us which he died in paradise.

“14. Thus it was, that _Adam_ lost the _light_ of the Son of God, and the breath of the Holy Spirit. And this was the _immediate death_ that he died in paradise, a death much more grievous than that which is to bring us all to our graves. It was a death that extinguished all that was divine and holy in human nature, just as the sin of angels turned them into devils. Now in looking at _this death_, we have the clearest view, of what our regeneration by the _second Adam_ means. For what can it be, but the restoration of that divine life which was lost in _Adam_ the _first_? For will any one say, that Christ is not in as high a degree, the _restorer_ of our nature, as _Adam_ was the _destroyer_ of it? Now tho’ this great truth, seated in the very heart of the Christian religion, speaks at once the whole nature of regeneration; yet many learned men either not seeing or not _loving_, or being afraid _to own_ it, have been forced, not only to mistake, but wholly to sink the most glorious article of the Christian faith? And instead of telling us the height and depth of the blessing of having the nature and life of Christ derived into us, they can only teach us, what kind of word regeneration is――that it is a figurative expression――and that our Saviour may be justified, for having made use of it. What learned pains do people take, to root up the belief of our having a new life in Christ? They run from _book_ to _book_, from _language_ to _language_; they consult all ♦critics, search all lexicons, to shew us, that according to the rules of true criticism, regeneration _need signify_ no more than the _federal_ rite of baptism. Nay, what is still worse, they appeal to the poor notions of the blind, infatuated Jews! They produce the opinions which they had of a regeneration talked of, and a baptism used amongst them, when they rejected and crucified our Saviour, to teach us, what we are to understand by our divine birth in Christ Jesus! But if this be the use of learning among ourselves, we need not look at _Rome_, or the ancient Rabbies of the _Jewish Sanhedrim_, to see what miserable work learning can make with the holy scriptures. For it is sure the true Messiah is not _rightly owned_, nor the Christian religion _truly known_, till the soul is all love, and faith, and hunger, and thirst after this new _life_, and real formation of Jesus Christ in it: till without fear of _enthusiasm_ it seeks, and expects all its redemption from it. But to return.

♦ “criticks” replaced with “critics” for consistency

“15. Man, thus dead to the divine life, thus destitute of the Son, and _Holy Spirit_, thus fallen into an _earthly nature_, under the dominion of an earthly world, which would afford him for a while a miserable life, and then leave him to a more miserable death; could do no more to replace himself in paradise, or to regain his first nature, than the devil could do to restore himself to his lost glory.

“16. But in this state the _infinite mercy_ of God met him. That love which at _first breathed_, a holy and divine soul into him, now again breathed a spark, or ray of divine light into him in the declaration of a _serpent bruiser_: which spark of life should in time do all that which _Adam_ should have done; that is, should bring forth a _generation_ of men, that should become _Sons of God_, and take possession of that kingdom from which the angels had fallen.

“17. Here began the merciful mystery of man’s redemption; for this seed of divine life, was the Holy Jesus, who from that time, stood in the place of the first man.

And from that time it may be said in a true sense that the _incarnation_ of the Son of God began; because he was from that time entered again into the human nature, as a seed of its salvation, tho’ not made manifest, till he was born in the Holy Virgin _Mary_. And in this sense St. _John_ says of him, _that he was the true light, which lighteth every man, that cometh into the world_. Because every man has from him this light, which if it is duly attended to, is our certain guide to Christ, born in the fulness of time, and sacrificed for us upon the cross.

“18. What we want from Christ, as our Redeemer, is manifest by that which he gives to us, namely a redemption from the _hell_ that is in our souls, and from the death and corruption that is in our bodies.

“19. We are no more created to be in the sorrows, and anguish of an _earthly life_, than the angels were created to be in the _darkness_ of hell. It is as contrary to the _will_ of God towards us, that we are out of paradise, as it is contrary to the design of God towards the angels, that some of them are _out_ of heaven, prisoners of darkness.

“The sickness, pain and corruption of our bodies, is brought upon us by ourselves, in the same manner as the dark, hideous forms of the devils are brought upon them. * How absurd, and even blasphemous would it be, to say, with the scripture and the church, that we are by _nature, children of wrath, and born in sin_, if we had that nature which God at first gave us? What a reproach upon God to say, that this world is a _valley of misery_, a shadow of death, an habitation of _disorders_, _snares_, _evils_, and _temptations_, if this was an original creation, or that state of things in which God created us? Is it not as consistent with the goodness of God, to speak of the _misery_ and _disorder_ that holy angels find above, and of the vanity, emptiness and sorrow of the _heavenly state_, as to speak of the misery of _men_, and the sorrows of _this world_, if man and the world were in that order, in which God at first had placed them?

“20. But by the mercy of God in Christ, this prison of an earthly life, is turned into a state of purification. It is made a time and place of putting off our _filthy_ garments, and of _staying_ and _sacrificing_ that man of sin that is hid under them. And God suffers the sun to shine upon us, and the elements to afford us nourishment, for no other end, but that we may all have time and opportunity to hear the call of the Son of God, to be _born again_, to be renewed by the _Holy Spirit_, and be made capable of that kingdom, from which _Lucifer_ and his angels fell.”

♦ Paragraph numbers 21‒23 skipped

24. Look at our Saviour’s sermon on the _mount_, and indeed at all his instructions, and you will find them pointing at nothing else on our _side_, but a _denial_ of ourselves, and a _renunciation_ of the world. And indeed how could it be otherwise! For if we want a Redeemer, only because we have _wandered_ out of paradise, and could not get back to it ourselves; if we are overcome by this world, only because our first father _sought_ after it, what wonder is it that he who is to replace us in paradise, should call us to a _renunciation_ of the world?

25. * Vain man, taken with the _sound_ of heavenly things, and _prospects_ of future glory, yet at the same time a _fast friend_ to the interests of flesh and blood, would fain compound matters between God and mammon. He is very willing to acknowledge a _Saviour_, that died on the cross to save him. He is ready to receive outward _ordinances_ and _forms_ of worship, and to contend with zeal for the observance of them. He likes heaven, and future glory on these conditions. He is also ready to put on _outward morality_, to let religion polish his manners, that he may have the credit and ornament of a _prudential piety_, and a _decency_ of life. This does no hurt. But to lay the axe to the _whole root_ of our disease, to cut all those _silken cords_ asunder, which tie us to the world, and the world to us, to deny every temper and passion that cannot be made holy, wise and heavenly; to die to every gratification which keeps up, and strengthens the folly, vanity, pride, and blindness of our _fallen nature_; to leave no little morsels of sensuality, avarice and ambition for the _old man_ to feed upon, however well-covered under his mantle; this, tho’ it be the very essence of religion, is what he flies from with as much aversion as from _heresy_ and _schism_. Here he makes learned appeals to reason and common sense to judge betwixt him, and the gospel; which is just as wise, as to ask the learned _Greek_, and the worldly _Jew_, whether the _cross_ of Christ be not foolishness, and a just rock of offence: or to appeal to flesh and blood about the narrow way to that kingdom of heaven, into which itself cannot possibly have an entrance.

26. * To seek for any thing in religion, but a _new nature_ fitted for a new world, is knowing neither it, nor ourselves. _To be born again_, is to be fit for Paradise in whatever part of the universe we live. _Not to be born again_, is continuing where the sin and death of _Adam_ left us, whatever church, or sect of religion we have fellowship with. All ways and opinions, all forms and modes of worship, stand on the outside of religion. They certainly are helps to the kingdom of God, when we consider them only as the _gate_ to that _inward life_, which we want. But this is unquestionably true, that our _salvation_ consists wholly in our inward renewal by the Holy Ghost. When this begins, our salvation begins; as this goes on, our salvation goes on; when this is finished, our salvation is finished. This alone saves the soul, because this alone restores the first paradisaical, divine nature, which is the true image of God, and which alone can enter into the kingdom of heaven.

27. If we had only a _notional knowledge_ that our first father had sinned, and knew no more of his _sinful condition_ than history tells us of it; if we had only _instituted types_ and _figures_ to keep up the remembrance of it in our minds, we should be never the worse for his sins. We should have no hurt by _owning_ ourselves to be children of a sinful father, if his nature, _life_ and _spirit_ were not propagated in us. So, if we have only a _notional belief_ that Jesus is become the _second Adam_, to redeem, and regenerate the fallen nature; if we know this only in the _notion_ and history kept up in our minds by _outward_ figures and _ordinances_: tho’ we contend ever so much for this belief of a Saviour, and write _volumes_ in defence of it; yet he is not our Saviour, till his nature, life and spirit, be in us. If there be any man in the world, in whom the _nature_ of _Adam_ is not, he has no _sin_ from _Adam_. If there be any man in whom the life of Jesus is not, he has no _righteousness_ from him. We must have life and righteousness in the same _truth_ and _reality_ in us from the second _Adam_, as we have sin and death in us from the first.

28. The whole matter is this: Christ, by the overshadowing of the Holy Spirit, became in the _Virgin Mary_, of the same nature with that _first man_, which was created in Paradise; who according to the _purpose_ of God, was to have been the father of an holy _race_ of men. But seeing the first _Adam_ failed in this _design_ of God, the wisdom of God provided a _second Adam_, who was born in the _same degree_ of perfection, in which the first man was created. To this holy paradisaical human nature the _Son_ of God was personally united. And thus Christ the second _Adam_, took the place of the first, and stands as the second father of all the sons of _Adam_. Now as we are _earthly_, corrupt, and _worldly_ men, by having the _nature_ and _life_ of the first _Adam_ propagated in us, so we must become _holy_ and heavenly men, by having the life and nature of the second _Adam_ derived into us; or as the scripture speaks, by being _born again_. Jesus Christ therefore helps us by a _second_ birth, to such an _holy_, and _undefiled_ nature, as he himself received in the _blessed Virgin_, and which we should have received in _Paradise_ from our _first father_.

Thus by faith in Christ we put _on Christ_, he is formed in us; we eat his _flesh_ and drink _his blood_, and have his _nature_ and _life_ in us.

Thus we are real members, living branches, and new born children of God.

29. * Look now at _yourselves_, at the _world_, at _religion_, in this true light, and surely you must see the desirable nature of every virtue, and every degree of it, which the gospel sets before you. Surely you must awake into a strong abhorrence of every thing that the fall has brought upon you; whether it be in your _souls_, your _bodies_, or the state of the world into which you are fallen. To renounce the poor interests of a worldly life, to be content with a _pilgrim’s fare_ in it, to live looking and longing after that which you have lost; to have no more of covetousness, of pride, of vanity and ambition, than _John_ the Baptist had; to live unto God in your _shops_, your _employments_ and estates, with such thoughts and desires of going to your heavenly Father, as the lost son had when he saw his poor condition, eating _husks_ among _swine_, is only a proof that you are, like him, come to yourselves, that you begin to see _what_, and how, and where you are. Surely you can need no exhortations to run to your Redeemer, to beseech him to do every thing in you and for you that your corrupted heart, and polluted body are in need of. He now stands as near you, as full of love to you, as he did to _Lazarus_ when he raised him from the dead. He is no farther from your call than he was from the call of blind _Bartimæus_.

30. * Surely it should be as needless to exhort you to look earnestly after every means of recovering your first glorious state, as to exhort the blind to receive their sight, the sick to accept of health, or the captive to suffer his chains to be taken off. For when you see your _misery_ and your _redemption_, both of them so exceeding great, you see _something_ that must needs penetrate the depth of your soul, that leaves you no room to _doubt_ about the nature of any virtue; no liberty to indulge _one vain_ passion, or to think it any hardship that the gospel calls you to be _perfect_. For in this light every virtue of the gospel stands recommended to us, as _health_, _purity_ and _sight_ stand recommended to a _sick, noisome, blind leper_, who was shut up in a place that continually increased all his evils.

* It strips us of nothing, but the _uncleanness_ of leprosies, the _miseries_ of sores, pains and blindness. It takes nothing from the world which is about us, but its poison and power of infecting us.

* So that to be called to the height of all virtue, however excessive it may seem to the _reasonings_ of flesh and blood, is only being called away from every _misery_ and _evil_ that can be avoided by us.

31. * No virtue therefore has any _blameable extreme_ in it, till it _contradicts_ this general end of religion, till it _hinders_ the restoration of the divine image in us, or makes us _less fit_ to appear amongst the inhabitants of heaven. _Abstinence_, _temperance_, _mortification_ of the senses and passions, can have no excess, till they hinder the purification of the soul, or make the body less subservient to it. _Charity_ can have no excess, till it contracts that love which we are to have in heaven, till it is more than that which would lay down its life even for an enemy, till it exceeds that which the first Christians practised, when they had all things common; till it exceeds that of St. _John_, who requires him that has two coats, to give to him that has none; till it is loving our poor brethren more than Christ has loved us; till it goes beyond the command of loving our neighbour as we love ourselves.

32. See now how the Doctor instructs his readers on those two great articles, Christian _temperance_, and _charity_. To remove restraints of the first kind he says, Our Saviour came eating and drinking, was present at weddings, and other entertainments. The Doctor may go on, and prove these indulgences to be good and pious, because what our Saviour worked a miracle to promote must needs be so. And so the adding another bottle, when friends are rejoicing, may be made a Christian duty.

But I must vindicate the life and example of our blessed Lord from the indignity done to it by the Doctor. Our blessed Lord came indeed, as he says of himself eating and drinking. But in what manner? In what sense, did he say this of himself? Why it was in distinction from _John the Baptist_, who came eating only one sort of food. And it was to shew the _Jews_ their great guilt in this respect, that nothing could do them any good. For the mortification of the Baptist they condemned, as coming from the devil, and the condescension of the holy Jesus in coming to their tables, they accused as gluttony and wine-bibbing. Now the Doctor is plainly doing what our Lord accused the _Jews_ of; he with them condemns the mortification of the Baptist, as coming from the devil. But he differs from the _Jews_ in this that he does not condemn, but _approves_ of our Lord, as a _friend_ to feasts, and merry meetings.

33. Our Saviour, suitable to his gracious love, in coming into the world, sought the conversation of sinners and publicans, because he came to save that which was lost, and because he knew that some amongst such sinners were more moveable, than the proud sanctity of the learned Pharisees. But may we thence conclude, that the lives of such sinners were not blameable in his sight? Is not this as well, as to imagine he favoured the indulgence of feasting, and good fellowship, because he was found there? The holy Jesus conversed more freely, spoke of himself and of the kingdom of God more divinely to a wicked woman of _Samaria_ than he appears to have done to his disciples. May we thence conclude, that he approved of a woman of that character, or thereby set his seal to the goodness, and lawfulness of her way of living? Is not this as well, as to make his presence at a wedding an approbation of the usual indulgences of such feasts?

34. O holy Jesus, thou didst nothing of thyself: thou soughtest only the glory of thy Father, from the beginning to the end of thy life. Thou spentest whole nights in prayer in mountains and desert places; thou hadst not where to lay thy head. Thy common poor fare with thy disciples was _barley bread_ and _dryed fish_. Thy miraculous power never helped thee to any dainties or refreshment, tho’ ever so much fatigued. But yet because this holy Jesus came into the world to save all sorts of sinners, and to shew that every kind and degree of sin could be taken away by him, therefore he came into all places, and entered into all sorts of companies. He did not as the Baptist, tie himself to one sort of food. But he came eating and drinking. But why did he so? It was that he might reprove, and convert sinners at their own tables. He came not to indulge himself, or to find such gratifications as the Baptist abstained from; but to work miracles, to awaken sinners in the midst of their indulgences.

It is said, that wherever the King is, there is the court. But with much more reason may it be said, that wherever our Saviour came, there was the temple or the church. He came to _feasts_ and _entertainments_ with the same spirit, for the same end, and in the same divine power, as he went to raise a _dead corpse_, namely to shew forth the glory of God. Wherever he came, it was in the _spirit_ and _power_ of the Redeemer of mankind; every thing he did was only to destroy the works of the devil, to deliver man from his power, raise the dead, and give sight to the blind, and ears to the deaf. It made no difference to him, whether he did this in the temple, or in the streets, at a feast, or at a funeral. As he was every where God, so every place became holy to him. Lastly, if our Saviour, was present, at chearful entertainments, to shew his _approbation_ of such indulgences, how came _John the Baptist_, that severe master of mortification to be a fit preparer of the way to the kingdom of heaven? Surely his voice must cry wrong, if such mortification was not right.

And if our Saviour disapproved of the severity of his life and manners, how came he to point him out as a burning and shining light? Thus much may serve to vindicate our Saviour’s example from the shocking misapplication the Doctor has made of it.

35. Let us now see how he treats, and instructs the charitable Christian in these words.

“What, says the _half-thinker_, is not charity to the poor, a most excellent thing? And can I be too charitable? Can I therefore bestow too much upon the poor? I answer, tho’ you cannot be too charitable, yet you may bestow too much upon the poor, to the ruin of your wife and children, which is not charity, but madness, and a great and _most grievous sin_. Did you never hear that _charity begins at home_? Did you never read that of St. _Paul_? _If any provide not for his own, and especially those of his own house: he hath deny’d the faith, and is worse than an infidel?_”

The Doctor’s proverb I shall leave to himself; but the text of St. _Paul_, which he has as grosly misapplied, as he did our Saviour’s miracle, I must take out of his hands. St. _Paul_’s words are quoted to prove, that it is madness, a great and grievous sin, for any one thro’ charity to the poor to render himself unable to provide for his wife and children. Now the apostle in this place speaks no more about this sin, than he speaks against the sin of watching and prayer. Nay, what is more, there is not in all his writings, or in the whole New Testament, the _least supposition_ or _hint_ that such a sin ever was, or would be committed. The apostle was singly speaking of _such women_, as were to be taken into the order of widows for the service of the church, and to be maintained by it. Verse 4. he says, that such widows as had children or nephews that could support them, were not to be maintained by the church. And to such sons and nephews who have mothers and aunts that thus want their assistance, he says, _If any one provide not for his own, especially for those of his own house_, i. e. If any sons or nephews have mothers or aunts become desolate widows, and take not care to assist them, especially if they live with them, such have renounced the piety of the gospel, and have not so much humanity as infidels.

36. This alone is the plain doctrine of the apostle, which the Doctor has grosly perverted, to the condemning of that which he never thought of. On the contrary, the scripture abounds with passages which might persuade us, that no family could ever be ruined by the alms and charity of its father; _I have been young, and now am old_, saith the psalmist, _Yet never saw I the righteous forsaken or his seed begging their bread._

_The liberal soul shall be made fat, and he that watereth shall be watered again._ They that cannot believe this, want the faith of Christians. Had any one in the apostle’s time reduced his wife and children to want, by his great charity to the poor, the apostle would have been so far from rebuking him, as a half-thinking fool, or exposing him to others, as guilty of madness, and grievous sin, that he would have told them, that he had consecrated himself and family to the church, that he and they were thereby become the dear objects of the church’s care and love, since their present distress was brought upon them by a boundless love and compassion for the poor.

I will now put the following _case_ in as high terms as the Doctor can well desire. Let it be supposed that some good _bishop_, possessed of as rich a _bishoprick_ as that of _Winchester_, should through his extensive charity for the poor throughout the whole diocese, be forced to use the utmost frugality in family expences, and to bring up his children in employments of labour, to help themselves to food and raiment; one a carpenter, in which business our Saviour is said to have laboured in his youth; another a maker of tents, the trade of the great apostle: and the rest in the like manner. Let it be supposed, that when he died, he left only twenty pounds a year amongst them, not to be _possessed_ by any one of them, but only to be used by every one as sickness or age made them stand in need of it, with this injunction, that it should be given to other sick and helpless people, when there was no such amongst themselves: Let it be supposed that by his life and conversation, he had filled his wife and children with the true and perfect spirit of the gospel, that they loved and rejoiced in his memory for all the good he had done to them, desiring nothing, but to go through the world, in the same _humility_, _piety_, _charity_, _love_ of God, and _renunciation_ of the world, as he had done. Will the Doctor say that this _bishop_ had _ruined_ his wife and children; that _half thinking_ had betrayed him into a most _grievous sin_, that he had by this life _deny’d the faith_, and become _worse_ than an infidel? I will venture to say, that if such a bishop should ever appear in this kingdom, he would bid fair to put an end to infidelity through all his diocese, though it were the largest in the nation. Now if the Doctor does not know of any one either among the _laity_ or _clergy_, who is _ruining_ his wife and children by a greater and more blameable charity than that of this bishop, it must be said, that he has been in too much haste, that his zeal has not proceeded from _knowledge_; and that he has been throwing _cold water_ upon charity, before there was any flame in it.

37. I now proceed to shew in a more general way the blameable nature of the Doctor’s discourse. The whole Christian world from the time of our Saviour to this day, has been praying, _Thy kingdom come, thy will be done on earth as it is in heaven._ Sacraments, divine worship, and the order of the clergy, are appointed as ministerial helps for this end, to raise, set up, and establish this kingdom of God on earth. The fall of a man brought forth the kingdom of this world; sin in all shapes is nothing else but the will of man, following the workings of a nature _broken off_ from its dependency upon, and union with the divine will. All the evil and misery in the creation arises _solely_ from this one cause. There is not the smallest degree of pain or punishment either within us, or without us, but is owing to this, viz. that man stands out of his place, is not _in_, and _under_, and _united_ to God as he should be, as the nature of things requires. God created every thing to partake of his _own nature_, to have some share of his _own life_, and happiness. Nothing can be good or evil, happy or unhappy, but as it does or does not stand in the same _divine life_ in which it was created, receiving in God, and from God, all that good that it is capable of, and so co-operating with, and under him, according to the nature of its powers and perfections. As soon as it turns to itself, and would as it were have a sound of its _own_, it breaks off from the _divine harmony_, and falls into the misery of its own _discord_; and all its workings then are only so many sorts of torments. The redemption of mankind can then only be effected, the harmony of the creation can only then be restored when the will of God is the will of every creature. For this reason our blessed Lord having taken upon him a created nature, so continually declares against the doing any thing of himself, and always appeals to the will of God, as the only motive and end of every thing he did, saying, that it was his meat and drink, to do the will of him that had sent him.

38. * What now can be so desirable to a sensible man, as to have the vain, disorderly passions of his heart removed from him, to be filled with such unity, love, and concord, as flow from God, to stand united to, and co-operating with the divine goodness, willing nothing, but what God wills, loving nothing, but what God loves, and doing all the good he can to every creature, from the principle of love and conformity to God. Then the kingdom of God is come and his will is done in that soul, as it is done in heaven. Then heaven itself is in the soul, and the life and conversation of the soul is in heaven. From such a man the curse of the world is removed; he walks upon consecrated ground, and every thing he meets, every thing that happens to him, helps forward his union and communion with God. For when we receive every thing from God, and do every thing for God, every thing does us the _same good_, and helps us to the same degree of happiness. _Sickness_, and _health_, _prosperity_ and _adversity_, bless and purify such a soul; as it turns every thing _toward God_, so every thing becomes _divine_ to it. For he that seeks God in every thing, is sure to _find_ God in every thing. When we thus live wholly unto God, God is wholly ours, and we are then happy in all the happiness of God. This is the purity and perfection, that we pray for in the Lord’s prayer, that _God’s kingdom may come_, and _his will be done in us, as it is in heaven_.

39. And this we may be sure is not only _necessary_, but _attainable_ by us, or our Saviour would not have made it a part of our daily prayer. It may then justly be asked, have we yet obtained that, which we have been so long, and so universally praying for? Can we look upon the church of this nation, as drawing _near_, or even _tending_ to this state of perfection? Can we be carried to any one parish, either in town or country where it can with truth be said of any _one pastor_ and his _flock_, that there the kingdom of God is _coming_ and his will _begins_ to be done on earth, as it is done in heaven? Can we therefore find any _one parish_, where the _pastor_ has not _great_ reason to reject the Doctor’s discourse, and to pray both for himself and his flock, that they may enter _much farther_ into the spirit and practice of Christianity, than they have yet entered, that the gospel may have _much greater_ power over them, than it hath yet had; and that they may all _see_ what it is that has made so _divine_, and _powerful_ a religion, so without its _proper effect_ upon them? For if the case be thus, if we stand at this amazing distance from that state of perfection to which Christ has called us, do not _heaven_ and _earth_ seem to call upon _every minister_ of the gospel, to take _some share_ to himself of this _miserable state_ of things, and to endeavour to convince both _himself_, and his _flock_, that they have not yet been Christians in _true earnest_, that they have professed Christ with the tempers of _Jews_ and _Heathens_, that they have not yet enough _renounced_ the world, not enough _denied_ themselves, not enough _emptied_ their hearts of passions hurtful to piety, not enough _offered_ and devoted themselves to God, not enough made the spirit of religion the spirit of their lives, not enough sought for strength and deliverance from sin, by a _firm_ and _living faith_ in Jesus Christ; not enough prayed and desired that they might be born again of God, so that Christ may be truly formed in them; not enough prayed and desired to be every where, and on all occasions under the perpetual influence and guidance of the Holy Spirit, that they may think and say, and do every thing by his holy inspiration; not enough looked to that first and great commandment, of loving God with our whole heart and strength: not enough endeavoured to keep the next, that of loving our neighbour, as ourselves; not enough renounced such fashions, customs, and conformities to the world, as corrupt the heart, and grieve and separate the Holy Spirit from it.

40. Now which way soever we consider the lamentable state of religion amongst us, no remedy can be procured by us of the _clergy_, but in this one way, that every _individual_ of the order, from the highest to the lowest, begin in right earnest with himself, open the book of his own heart and life, and consider seriously, in the presence of God, whether, according to his degree in the ecclesiastical function, the world has its _due_ share of _salt_ and _light_ from him; whether all that is in the world, the _lust of the flesh_, _the lust of the eyes_, and the _pride of life_ have been so openly, so constantly discouraged, and renounced by him, that the whole form of his life has been one kind, continual call to all orders of Christians, to set their affections on things above, to mind only the one thing needful, to have nothing at heart, but to be in Christ new creatures, seeking, intending, desiring nothing, thro’ the pilgrimage of this life, but to live _unspotted from the world_, and to obtain every height of holiness, and heavenly affections, which becomes those who are to be called sons, and heirs of God with Christ Jesus.

41. If religion was at this time in a most flourishing state amongst us, abounding with such congregations as made up the primitive church, it would be great injustice to suppose that the clergy had not, under God, been the chief instruments of building it up to such a state of perfection. Seeing then an universal corruption of manners is on all hands confessed, to have overspread this Christian nation, and the true spirit of religion is hardly any where to be seen, nothing can be more reasonable than for every _clergyman_, wherever his lot is fallen, to suspect himself to have, in some degree, contributed to this common calamity, and to try to discover his own state, by such questions as these, laid _home_ to his conscience. If Christianity has not done that to my flock which is the _only end_ of it, is there nothing of this failure chargeable upon my conduct over it? Can my righteous Judge lay nothing to my charge on that account? Can my own heart bear me witness that I was not driven by _human passions_, but stayed and waited till the Holy Spirit called me to this office? Have I not undertaken the care of other souls, before I had any true and real care of my own? Have I not presumed to convert and strengthen others, before I was converted myself? To preach by hearsay of the grace, and mercy, and salvation of the gospel, whilst I myself was an obedient slave to sin? Have I not taken upon me to lay open the mysteries of God’s love in Christ Jesus, before they had their _proper entrance_ into my own soul? Have my own repentance, compunction, deep sense of the burden of sin, and want of a Saviour taught me how to make the terrors of the Lord known in the deep of every man’s heart, and to awaken and pierce the consciences of sinners? Has, my own _true and living faith_ in Christ my Saviour, my own experience of the atoning, cleansing, sanctifying powers of his precious blood, enabled me with great boldness to tell all sinners, that to the _faith which worketh by love_, Christ always and infallibly saith, what he said in the gospel, _Thy sins are forgiven; thy faith has saved thee; go in peace._

42. * Can my own heart, and God who is greater than our hearts, bear me witness that in my sacred office I have not sought myself, or my own things, but the things of Jesus Christ? If I have changed one flock or station for another, or added one cure to another, have I done it in _singleness of heart_, as unto the Lord and not for myself? Has all that I have sought or done of this kind, been only from this motive, that I might be more faithful to him that hath called me, and be more and more spent and _sacrificed_ for the salvation of souls? Have I neglected no means of fitting and preparing myself for the illumination of God’s Holy Spirit, which alone can enable me in any measure to speak to and work upon the hearts and consciences of men? Have I earnestly longed, and laboured after every kind and degree of inward and outward holiness, and purity of _body_, _soul_, and _spirit_, that my standing at the altar may be acceptable to God, and my prayers and intercessions for my flock avail much before him? Has my own self-denial, renunciation of the world, and love of the cross of Christ, enabled me to preach up those duties in their full extent? Has my own strictly pious use of the things of this world, my own readiness to assist every creature to the utmost of my ability fitted me to call others to these things with power and authority? Have all ages and conditions of people under my care had their proper instruction and warning from me, so that I have spared no folly, vanity, indulgence, or conformity to the world, that hurt mens souls, and hinder their progress in piety? Have I done all that by my prayers and preaching, life and example, which Christ expects from those whom he has enjoined to feed his sheep? Can my flock by looking at me see what virtues they want? Can they by following me, be led to every kind and degree of Christian perfection! Lastly, has the will of God been the beginning and end, the reason and motive, the rule and measure, of my liking or disliking, doing or not doing ♦every thing among those people with whom I have lived as their minister?

♦ removed duplicate word “every”

43. These are a few of such questions as the present state of religion in this _island_ calls every minister to try himself by. For as the order of the clergy is instituted for no other end, but for the preserving of true piety in the world; so when any age is more than ordinarily sunk in vice and impiety, the _whole order_ of the clergy, and _every member_ of it, have great reason not only to be deeply afflicted, but greatly affrighted at it, and to suspect their own conduct, since that which is their particular work, has had so _little_ success. They have great reason to apprehend, that it is some degeneracy of spirit, some general negligence, some want of example, some failure in doctrine, some defect in zeal and care of their particular flocks, that _too much_ contributes to so _general a corruption_ of manners. This does not suppose, that it is in the power of our order to regulate the manners of people as we please; it only supposes, that of all human means it has the _greatest effect_, and that when any nation or people are _very bad_, it behoves the clergy, who have any _right sense_ of the nature of our order, any _true love_ for our brethren of it, to awaken and stir up one another to a faithful diligence in our callings; not such as may secure us from public scandal, and the laws of the land, but such diligence as the nature of our office, the spirit of the gospel, and the present decay of religion call for. Let us beseech one another, deeply to consider the great need that this poor nation hath of a _zealous_, _pious_, _exemplary_, _disinterested_ and _laborious_ clergy; to consider the dreadful judgments of God, that may justly be expected to fall first upon our own heads, if this only remedy is not procured by all of us, according to the utmost of our ability. It is now no time for ease, indulgence or worldly repose; all is to be renounced, all is to be sacrificed. Our religion is founded on this doctrine.――That we are to be born again of the Holy Spirit;――that there is no sanctification of the heart, no illumination of the mind, no knowledge of divine mysteries, no love of holy things possible to be had, but in and by the motion and life of this Holy Spirit in us;――that its life, motion and power in us, increase according to our faith, prayers and desires of it.

44. * Is it not now a flat denial of all this to say, as do some, that the establishment of the gospel in the world, together with the assistances of _human learning_, and _languages_, has been the occasion why the assistance of the Holy Ghost is abated? For if we consult either scripture or experience, must it not be said, that _worldly peace_ and _prosperity_ want _as much_ to be sanctified by the Holy Spirit, as _persecution_ and _distress_? That _human learning_ and _knowledge_ need as _high degrees_ of divine grace, as human ignorance? Is not the blindness and corruption of _men of letters_, as notorious as that of _unlearned_ men? Does an _editor of Terence, Horace_ or _Virgil_, receive such illumination from _plays_ and _poetry_? Do _cardinals_ and _pluralists_ receive so much _unction_ from human establishments, as to need less to be governed by the Holy Spirit of God? Or will we say, that a _critical study_ of divided languages, and a religion established in worldly ease and peace, are not only in themselves free from danger and corruption, but have so much of the nature of the Holy Spirit in them, that they can be to us in _his stead_, and make his sanctifying operations upon us needed in a _less degree_?

45. On the part of God, our _redemption_ in Jesus Christ, and our _sanctification_ by the Holy Ghost, stand always in the _same degree_ of _nearness_ and _fulness_ to all of us. There is hardly a chapter in the New Testament that can be understood, but upon the supposition of this great truth. If Christ is less formed in us than he was in the first saints of the church, if we come not to the _perfect man_, _to the measure of the stature_ of the _fulness of Christ_, it is not because Christ is now become only our Redeemer in an ordinary way; but it is because we have not so counted all things but _dung_, that we might win Christ, as the first saints did. If the Holy Spirit does not now in _such a degree_ renew, quicken, move, and sanctify our hearts, and fill us with _such degrees_ of divine light and love, as was done in the first age of the church, it is not because this sanctifying spirit has committed _some part_ of his work to _human learning_, and so is become only our sanctifier in a lesser and _ordinary degree_, but it is because we ourselves have _forsaken this fountain of living waters, and hewed out broken cisterns_ for ourselves; it is because we have grieved this Holy Spirit, _resisted_ his motions, and under an _outward profession_ of Christ have kept up that _old man, with his deeds_, which cannot be the habitation of the Holy Spirit.

* If therefore we have any true sense of the nature and weight of our ecclesiastical calling, any desire to do the _full work_ of the ministry, to satisfy the necessities of our flocks; if we have any fear of being condemned as _useless_ labourers in Christ’s vineyard, it is high time to awake from this dream of an ordinary and extraordinary sanctification of the Holy Spirit. It serves only to keep us _unsanctified_, shut up in death, in our own corrupted nature, to keep us _learnedly_ content with our state, as if we were _rich_ and _increased_ in _goods_, and _had need_ of _nothing_: and hinders us from knowing that we are _wretched_ and _miserable, and poor, and blind and naked_.

46. * Several of the clergy, whose lot is fallen in this corrupt age, may be supposed to have taken upon them the sacred office, and to have lived in it, not enough according to the nature and spirit of it, merely through the _degeneracy_ of the times, and from a consideration that they are well enough, according to the religion that now passes in the world. And perhaps there are few, if any of the order, however eminent for good works, whose virtues have not receiv’d _some abatement_ from the same cause――This therefore may be added as another reason why all the clergy of this land must in the spirit of martyrdom awaken the world into a faith and love of the gospel. Now is the time that we must _give up_ all our worldly regards, _forsake all that we have, that we must hate father and mother, wife and children, and brothers and sisters, yea and our own lives also_, or we cannot be faithful ministers of Jesus Christ. The same spirit which first planted the gospel, is now required to _recover_ and _restore_ it amongst us. We must break off our chains of worldly prudence, and come forth in the spirit and power of the gospel: so live, and speak, and act, whether in the pulpit or out of it, that all who see and hear us may be forced to confess that God is in us of a truth. A _ministry_ that have not this power, that have not _full proof_, both to themselves and others, that the Holy Spirit is thus _with them_, opening the kingdom of God in their own souls, and enabling them to preach it to others with spirit and power, are to answer to God for their want of it.