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The harmony of the divine attributes in the contrivance and accomplishment of man's redemption…William Bates, 1674

Chapter 18

pp. 361–39547 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:676p. 361

CHAP. XVIII.

:677p. 361

Examples have a special Efficacy above Precepts to form us to Holiness. The Example of Christ is most proper to that end, being absolutely perfect, and accommodate to our present state. Some Virtues are necessary to our condition as Creatures, or to our condition in the world, of which the Deity is uncapable; and these eminently appear in the Life of Christ. They are Humility, Obedience, and Love in suffering for us. His Life contains all our Duties, or Motives to perform them. Jesus Christ purchased the Spirit of Holiness by his sufferings, and confers it since his Exaltation. The Sanctifying Spirit is the only Concomitant of Evangelical Mercy. The Declaration of the Law on Mount Sinai was not accompanied with the renewing Efficacy of the Spirit, nor the natural Discovery of the Divine Goodness in the Works of Creation & Providence. The lower Operations of the Spirit were only in the Heathens. The Philosophical change differs from the Spiritual and Divine. Socrates and Seneca considered. Our Saviour presents the strongest Inducements to persuade us to be holy. They are proper to work upon Fear, Hope, and Love. The greatness of those Objects, and their Truth are clearly manifested in the Gospel.

Examples have a special Efficacy above Precepts to form us to Holiness. The Example of Christ is most proper to that end, being absolutely perfect, and accommodate to our present state. Some Vertues are necessary to our condition as Creatures, or to our condition in the world, of which the Deity is uncapable; and these eminently appear in the Life of Christ. They are Humility, Obedience, and Love in suffering for us. His Life contains all our Duties, or Motives to perform them. Jesus Christ purchased the Spirit of Holiness by his sufferings, and confers it since his Exaltation. The Sanctifying Spirit is the only Concomitant of Evangelical Mercy. The Declaration of the Law on Mount Sinai was not accompanied with the renewing Efficacy of the Spirit, nor the natural Discovery of the Divine Goodness in the Works of Creation & Providence. The lower Operations of the Spirit were only in the Heathens. The Philosophical change differs from the Spiritual and Divine. Socrates and Seneca consider'd. Our Saviour presents the strongest Inducements to perswade us to be holy. They are proper to work upon Fear, Hope, and Love. The greatness of those Objects, and their Truth are clearly manifested in the Gospel.

The harmony of the divine attributes in the contrivance and accomplishment of man's redemption…William Bates, 1674

Chapter 18

pp. 361–39547 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:676p. 361

CHAP. XVIII.

:677p. 361

Examples have a special Efficacy above Precepts to form us to Holiness. The Example of Christ is most proper to that end, being absolutely perfect, and accommodate to our present state. Some Vertues are necessary to our condition as Creatures, or to our condition in the world, of which the Deity is uncapable; and these eminently appear in the Life of Christ. They are Humility, Obedience, and Love in suffering for us. His Life contains all our Duties, or Motives to perform them. Jesus Christ purchased the Spirit of Holiness by his sufferings, and confers it since his Exaltation. The Sanctifying Spirit is the only Concomitant of Evangelical Mercy. The Declaration of the Law on Mount Sinai was not accompanied with the renewing Efficacy of the Spirit, nor the natural Discovery of the Divine Goodness in the Works of Creation & Providence. The lower Operations of the Spirit were only in the Heathens. The Philosophical change differs from the Spiritual and Divine. Socrates and Seneca consider'd. Our Saviour presents the strongest Inducements to perswade us to be holy. They are proper to work upon Fear, Hope, and Love. The greatness of those Objects, and their Truth are clearly manifested in the Gospel.

:683p. 363–364¶2

2. His Example is most accommodate to our present State. There must be some proportion between the model and copy that is to be drawn by it. Now the Divine Nature is the Supreme Rule of Moral Perfections. We are commanded to be Holy, as God is Holy. But such is the obscurity of our Minds, and the weakness of our Natures, that the Pattern was too high and Glorious to be expressed by us. We had not strength to Ascend to Him, but He had goodness to Descend to us: and in this present state to set before us a Pattern more fitted to our capacity. Although Light is the proper object of Sight; yet that immense Light which the Sun hath in the Meridian ⟨p. 364⟩is invisible to our sight; we more easily discover the reflection of it in some opacous Body: So the Divine Attributes are sweetened in the Son of God Incarnate, and being united with the Graces proper for the Humane Nature, are more perceptible to our minds, and more imitable by us. This was one great design of his coming into the World, to set before us in doing and suffering, not a mere Spectacle for our wonder,¹ but a Copy to be transcribed in our Hearts and Lives. He therefore chose such a tenor of life as every one might imitate. His Supreme Virtue expressed it self in such a temperate course of actions, that as Abimelech said to his followers, Look on me and do likewise: So our true Abimelech, ²our Father, and Sovereign, calls upon us to imitate him. The first effect of Predestination is to conform us to the Image of the Son, who was for this end made the first-born among many Brethren. He assumed the Humane Nature that we might partake of the Divine, not only by His Merit but by His Example.

2. His Example is most accommodate to our present State. There must be some proportion between the model and copy that is to be drawn by it. Now the Divine Nature is the Supreme Rule of Moral Perfections. We are commanded to be Holy, as God is Holy. But such is the obscurity of our Minds, and the weakness of our Natures, that the Pattern was too high and Glorious to be exprest by us. We had not strength to Ascend to Him, but He had goodness to Descend to us: and in this present state to set before us a Pattern more fitted to our capacity. Although Light is the proper object of Sight; yet that immense Light which the Sun hath in the Meridian ⟨p. 364⟩is invisible to our sight; we more easily discover the reflexion of it in some opacous Body: So the Divine Attributes are sweeten'd in the Son of God Incarnate, and being united with the Graces proper for the Humane Nature, are more perceptible to our minds, and more imitable by us. This was one great design of his coming into the World, to set before us in doing and suffering, not a meer Spectacle for our wonder,¹ but a Copy to be transcribed in our Hearts and Lives. He therefore chose such a tenor of life as every one might imitate. His Supreme Vertue exprest it self in such a temperate course of actions, that as Abimelech said to his followers, Look on me and do likewise: So our true Abimelech, ²our Father, and Soveraign, calls upon us to imitate him. The first effect of Predestination is to conform us to the Image of the Son, who was for this end made the first-born among many Brethren. He assumed the Humane Nature that we might partake of the Divine, not only by His Merit but by His Example.

1John 13.15. 1 Pet. 2.21.
2Judg. 9.48.

:685p. 365¶1

1. Humility in strictness hath no place in God: He requires the Tribute of Glory from all his Creatures. And the Son of God had a right to Divine Honour upon his first Appearance here below. Yet He was born in a Stable, and made subject to our common imperfections. Although He was ordained to convert the World by his Doctrine and Miracles, yet for the tenth part of his time he lived concealed and silent, being subject to his Mother and reputed Father,¹ in the servile work of a Carpenter. And after his solemn investiture into his Office by a Voice from Heaven, yet he was despised and contemned; He refused to be a King, and stooped so low as to wash his Disciples feet. All this he did to instruct us to be meek and lowly, to correct our Pride,² the most intimate and radicated corruption of Nature. For as those Diseases are most incurable, which draw nourishment from that food which is taken for the support of Life; so Pride that turns virtuous actions which are the matter of praise into its nourishment, is most difficultly overcome. But the Example of the Son of God, in whom there is an union of all Divine and Humane Perfections, debasing himself to the form of a Servant, is sufficient, if duly considered, to make us walk humbly.

1. Humility in strictness hath no place in God: He requires the Tribute of Glory from all his Creatures. And the Son of God had a right to Divine Honour upon his first Appearance here below. Yet He was born in a Stable, and made subject to our common imperfections. Although He was ordain'd to convert the World by his Doctrine and Miracles, yet for the tenth part of his time he lived concealed and silent, being subject to his Mother and reputed Father,¹ in the servile work of a Carpenter. And after his solemn investiture into his Office by a Voice from Heaven, yet he was despised and contemned; He refused to be a King, and stoopt so low as to wash his Disciples feet. All this he did to instruct us to be meek and lowly, to correct our Pride,² the most intimate and radicated corruption of Nature. For as those Diseases are most incurable, which draw nourishment from that food which is taken for the support of Life; so Pride that turns vertuous actions which are the matter of praise into its nourishment, is most difficultly overcome. But the Example of the Son of God, in whom there is an union of all Divine and Humane Perfections, debaseing himself to the form of a Servant, is sufficient, if duly considered, to make us walk humbly.

1Mar. 6.3.
2John 13. Mat. 11.29.

:689p. 366–367¶3

3. From the entireness of the will in obeying. For to perform a commanded Action against our consent, is only to be subject in the meaner part of Man, the Body, and to resist in the superior, which is the Mind. Now in all these respects the Obedience of Christ was Perfect. In the Dignity of the Person Obeying, it exceeded the Obedience of all the Angels, as much as the Divine Person exceeded all created. The difficulty of the Command is greater than ever was put upon Servant or Subject: He was Obedient to the Death of the Cross, that is, Death with dishonour and torment, the evils that are most contrary to the Humane Nature and Appetite. And the completeness of his Will in obeying is most evident. For if Christ had desired deliverance from his Persecutors, he had certainly obtained it. He tells his Disciples, that upon his request, his Father would send twelve Legions of Angels for his rescue. But he resigned the whole Power of his Will to his Fathers; not my will, but thy will be done, was his Voice at his private Passion in the Garden. He submitted the act and exercise of his will; not what I will, but what thou wilt, he saith in another Evangelist: he yielded not only the faculty, and exercise of his will to do what God enjoined, ⟨p. 367⟩but in that manner which was pleasing to Him, Not as I will, but as thou wilt, he expresses in the words of a third. Now what is there in Heaven or Earth that can move our Wills to entire Obedience, if this marvellous Pattern doth not affect us? Let the same Mind be in you that was in Christ, saith the Apostle. How glorious is it to do what he did, and what a reproach to decline what he suffered, who had the Holiness of God to give excellency to the Action, and the infirmity of Man to endure the sharpness of the Passion!

3. From the intireness of the will in obeying. For to perform a commanded Action against our consent, is only to be subject in the meaner part of Man, the Body, and to resist in the superior, which is the Mind. Now in all these respects the Obedience of Christ was Perfect. In the Dignity of the Person Obeying, it exceeded the Obedience of all the Angels, as much as the Divine Person exceeded all created. The difficulty of the Command is greater than ever was put upon Servant or Subject: He was Obedient to the Death of the Cross, that is, Death with dishonour and torment, the evils that are most contrary to the Humane Nature and Appetite. And the compleatness of his Will in obeying is most evident. For if Christ had desired deliverance from his Persecutors, he had certainly obtained it. He tells his Disciples, that upon his request, his Father would send twelve Legions of Angels for his rescue. But he resigned the whole Power of his Will to his Fathers; not my will, but thy will be done, was his Voice at his privat Passion in the Garden. He submitted the act and exercise of his will; not what I will, but what thou wilt, he saith in another Evangelist: he yielded not only the faculty, and exercise of his will to do what God enjoyned, ⟨p. 367⟩but in that manner which was pleasing to Him, Not as I will, but as thou wilt, he expresses in the words of a third. Now what is there in Heaven or Earth that can move our Wills to entire Obedience, if this marvellous Pattern doth not affect us? Let the same Mind be in you that was in Christ, saith the Apostle. How glorious is it to do what he did, and what a reproach to decline what he suffer'd, who had the Holiness of God to give excellency to the Action, and the infirmity of Man to endure the sharpness of the Passion!

:690p. 367–368¶3

3. Love to Mankind is expressed by our Saviour in a peculiar manner. For although God is Infinitely Good to us, yet he doth not prefer the happiness of Man before his own Blessedness. The Salvation of the whole World were not to be purchased with the least diminution of the Divine Felicity. But the Son of God suffered the extremest Evil, to procure the most sovereign Good for us, who were in Rebellion against his Laws and Empire. Briefly, The Life of Christ contains all our Duties towards God and Man, expressed in the most perfect manner, or Motives to perform them. We may clearly see in his deportment innocent Wisdom, prudent Simplicity, compassionate Zeal, perfect Patience, the courage of Faith, the joy of Hope, the tenderness and care of Love, incomparable Meekness, Modesty, Humility and Purity. He spent the night in Communion with God, and the day in Charity to Men. He perfectly hated Sin, and equally loved Souls. The nearest and readiest way to Perfection, is a serious regard to his Precedent: For the causes of all Sin are either the desire of what he despised, or the fear of what He suffered. He voluntarily deprived ⟨p. 368⟩himself to Riches,¹ Honours, Pleasures, to render them contemptible, and endured outrages of all sorts, the contradiction of Sinners, and the sharpest Sufferings to make them tolerable. He ascended Mount Calvary to his Cross; before he ascended from Mount Olivet to his Throne; He was naked before He was clothed with Light, and crowned with thorns before with Glory: And thus he powerfully teaches us to follow his steps who suffered for us. If a Physician of great esteem, in a Disease takes a bitter Potion, it would persuade those who are in the same danger, to use the same Remedy. Since the Son of God to purchase our Happiness, denied himself the enjoyment of worldly delights, and endured the worst of temporal Evils, nothing can be more effectual to convince us, that the Pleasures of the world are not considerable as to our last end, and that present Afflictions are so far from being inconsistent with our supreme Blessedness, that they prepare us for it.

3. Love to Mankind is exprest by our Saviour in a peculiar manner. For although God is Infinitely Good to us, yet he doth not prefer the happiness of Man before his own Blessedness. The Salvation of the whole World were not to be purchas'd with the least diminution of the Divine Felicity. But the Son of God suffer'd the extremest Evil, to procure the most sovereign Good for us, who were in Rebellion against his Laws and Empire. Briefly, The Life of Christ contains all our Duties towards God and Man, exprest in the most perfect manner, or Motives to perform them. We may clearly see in his deportment innocent Wisdom, prudent Simplicity, compassionate Zeal, perfect Patience, the courage of Faith, the joy of Hope, the tenderness and care of Love, incomparable Meekness, Modesty, Humility and Purity. He spent the night in Communion with God, and the day in Charity to Men. He perfectly hated Sin, and equally loved Souls. The nearest and readiest way to Perfection, is a serious regard to his Precedent: For the causes of all Sin are either the desire of what he despised, or the fear of what He suffer'd. He voluntarily deprived ⟨p. 368⟩himself to Riches,¹ Honours, Pleasures, to render them contemptible, and endured outrages of all sorts, the contradiction of Sinners, and the sharpest Sufferings to make them tolerable. He ascended Mount Calvary to his Cross; before he ascended from Mount Olivet to his Throne; He was naked before He was cloathed with Light, and crowned with thorns before with Glory: And thus he powerfully teaches us to follow his steps who suffered for us. If a Physician of great esteem, in a Disease takes a bitter Potion, it would perswade those who are in the same danger, to use the same Remedy. Since the Son of God to purchase our Happiness, denied himself the enjoyment of worldly delights, and endured the worst of temporal Evils, nothing can be more effectual to convince us, that the Pleasures of the world are not considerable as to our last end, and that present Afflictions are so far from being inconsistent with our supreme Blessedness, that they prepare us for it.

1Cum omnibus vitae officiis justitiae specimen praebuisset, ut doloris quoque patientiam, mortisque contemptum, quibus perfecta et consummata sit virtus, traderet homini, venit in manus impiae nationis, cum et vitare potuisset scientia futuri quā gerebat, et repedere eadem virtute qu• mirabilia f••it. Tert. de c•m. Christ.Cum omnibus vitae officiis justitiae specimen praebuisset, ut doloris quoque patientiam, mortisque contemptum, quibus perfecta et consummata sit virtus, traderet homini, venit in manus impiae nationis, cum et vitare potuisset scientia futuri quā gerebat, et repedere eadem virtute qu• mirabilia f••it. Tert. de c•m. Christ.

:692p. 368–369

And what can more powerfully move and persuade ⟨p. 369⟩us to Holiness, than to consider the President that Christ hath set before us. For how honourable is it to be like the Son of God? By conformity to Christ, we partake of the Divine Perfections. The King of Heaven will acknowledge us for his Children, when we bear the resemblance of our elder Brother. Besides the motive of Honour, Love doth strongly incline to follow Holiness in imitation of our Redeemer. This is one difference between Knowledge and Love, the understanding draws the object to it self and transforms it into its own likeness. Thus material objects have an immaterial existence in the mind when it contemplates them. But Love goes forth to the object loved; the Soul is more where it loves than where it lives; that is, there is more of its intellectual presence, its thoughts and desires, and it always affects a resemblance to it. Thus Love humbled God, and made him like to us in Nature; and Love exalts Man, by making him like to God in Holiness; for it excites us to imitate and express in our actions the Virtues of him who hath called us to his Kingdom and Glory.

And what can more powerfully move and perswade ⟨p. 369⟩us to Holiness, than to consider the President that Christ hath set before us. For how honourable is it to be like the Son of God? By conformity to Christ, we partake of the Divine Perfections. The King of Heaven will acknowledge us for his Children, when we bear the resemblance of our elder Brother. Besides the motive of Honour, Love doth strongly incline to follow Holiness in imitation of our Redeemer. This is one difference between Knowledge and Love, the understanding draws the object to it self and transforms it into its own likeness. Thus material objects have an immaterial existence in the mind when it contemplates them. But Love goes forth to the object loved; the Soul is more where it loves than where it lives; that is, there is more of its intellectual presence, its thoughts and desires, and it always affects a resemblance to it. Thus Love humbled God, and made him like to us in Nature; and Love exalts Man, by making him like to God in Holiness; for it excites us to imitate and express in our actions the Vertues of him who hath called us to his Kingdom and Glory.

:693p. 369–370¶3

3. In order to the restoring of Holiness to lapsed Man, the Lord Christ purchased and conveys the Spirit to them. A state of Sin includes a total privation of Holiness, and an active contrariety against it. The Sinner is dead as to the Spiritual Life, and a•••nable to revive himself, as a carcass is to break the gates of Death and return to the light of the world: but he lives to the Sensual Life; and expresses a constant opposition to the Law of God. He is without strength as to his Duty, not able to conceive an holy thought, or to excite a sincere and ardent desire towards Divine things; but hath strong ⟨p. 370⟩inclinations of Will, and great Power for that which is evil. Now to restore Spiritual Life to the dead Soul, and to conquer the living enmity that is in it against Holiness, no less than the Divine Power was requisite. And the effecting this is peculiarly attributed to the Spirit. Our Saviour tells Nicodemus, ¹Except a man be born of water, and of the Holy Ghost, he cannot see the Kingdom of God. And the Apostle saith, That according to his Mercy He saves us, by the washing of Regeneration, and by the renewing of the Holy Ghost. ²As in the Creation, where all the Persons concurred, 'twas the motion of the Spirit that conveyed the Life of Nature; So in the Renovation of the World, where they all cooperate, 'tis the powerful working of the Spirit that produces the Life of Grace. He visits us in the grave, and inspires the breath and flame of Heaven to animate and warm our dead hearts. 'Twas requisite not only that the Word should take Flesh, but that Flesh should receive the Spirit, to quicken and enable it to perform the acts of the Divine Life. 'Tis for this reason the third Person is frequently styled in Scripture the Holy Spirit. That Title hath not an immediate respect to his Nature, but to the Operations which are assigned to Him, in the admirable Economy of our Redemption. 'Tis not upon the account of his essential and eternal Purity, which is common to all the Persons, but in regard of his Office, to infuse Holiness into the depraved Soul, and renew the Divine Image, that he is so called. Now Jesus Christ purchased the Spirit by his Humiliation and Sufferings, and conveys Him to us in his Exaltation and Glory.

3. In order to the restoring of Holiness to lapsed Man, the Lord Christ purchas'd and conveys the Spirit to them. A state of Sin includes a total privation of Holiness, and an active contrariety against it. The Sinner is dead as to the Spiritual Life, and a•••nable to revive himself, as a carcase is to break the gates of Death and return to the light of the world: but he lives to the Sensual Life; and expresses a constant opposition to the Law of God. He is without strength as to his Duty, not able to conceive an holy thought, or to excite a sincere and ardent desire towards Divine things; but hath strong ⟨p. 370⟩inclinations of Will, and great Power for that which is evil. Now to restore Spiritual Life to the dead Soul, and to conquer the living enmity that is in it against Holiness, no less than the Divine Power was requisite. And the effecting this is peculiarly attributed to the Spirit. Our Saviour tells Nicodemus, ¹Except a man be born of water, and of the Holy Ghost, he cannot see the Kingdom of God. And the Apostle saith, That according to his Mercy He saves us, by the washing of Regeneration, and by the renewing of the Holy Ghost. ²As in the Creation, where all the Persons concurr'd, 'twas the motion of the Spirit that conveyed the Life of Nature; So in the Renovation of the World, where they all cooperate, 'tis the powerful working of the Spirit that produces the Life of Grace. He visits us in the grave, and inspires the breath and flame of Heaven to animate and warm our dead hearts. 'Twas requisite not only that the Word should take Flesh, but that Flesh should receive the Spirit, to quicken and enable it to perform the acts of the Divine Life. 'Tis for this reason the third Person is frequently stiled in Scripture the Holy Spirit. That Title hath not an immediate respect to his Nature, but to the Operations which are assign'd to Him, in the admirable Oeconomy of our Redemption. 'Tis not upon the account of his essential and eternal Purity, which is common to all the Persons, but in regard of his Office, to infuse Holiness into the depraved Soul, and renew the Divine Image, that he is so call'd. Now Jesus Christ purchased the Spirit by his Humiliation and Sufferings, and conveys Him to us in his Exaltation and Glory.

1John. 3.5.
2Tit. 3.5.

:694p. 370–371¶1

1. He purchased the Spirit by his Sufferings. For ⟨p. 371⟩since Man fell from his original Innocence, he is justly deprived of special Grace, that is necessary to heal and recover him. And till by a perfect Sacrifice Divine Justice was appeased, (that had shut the Treasury of Heaven,) and the Forfeiture taken off, he could not obtain the eternal Riches. God must be reconciled before He will bestow the Holy Spirit; a Gift so great and so precious, the earnest of his peculiar Love and special Favour to us. Therefore our Saviour tells his Disciples, who were extremely afflicted for his departure from them, That it was expedient he should go away, ¹for otherwise the Spirit would not come; whose Office was to convince and convert the World. The departure of Christ implied his Death and Ascension; both which were requisite in order to the sending of Him. If the Blood of Christ had not been shed on the Cross, the Spirit had not been poured forth from Heaven. The effusion of the one, was the cause of the effusion of the other. The Rock that refreshed the Israelites in the Desert, did not pour forth its miraculous waters, till it was struck by the Rod of Moses; to instruct us, That Christ our Spiritual Rock must be struck with the Curse of the Law, the mystical Rod of Moses, to communicate the Waters of Life to us, that is, the Spirit, who is represented in Scripture under that element.

1. He purchas'd the Spirit by his Sufferings. For ⟨p. 371⟩since Man fell from his original Innocence, he is justly depriv'd of special Grace, that is necessary to heal and recover him. And till by a perfect Sacrifice Divine Justice was appeased, (that had shut the Treasury of Heaven,) and the Forfeiture taken off, he could not obtain the eternal Riches. God must be reconciled before He will bestow the Holy Spirit; a Gift so great and so precious, the earnest of his peculiar Love and special Favour to us. Therefore our Saviour tells his Disciples, who were extremely afflicted for his departure from them, That it was expedient he should go away, ¹for otherwise the Spirit would not come; whose Office was to convince and convert the World. The departure of Christ implied his Death and Ascension; both which were requisite in order to the sending of Him. If the Blood of Christ had not been shed on the Cross, the Spirit had not been poured forth from Heaven. The effusion of the one, was the cause of the effusion of the other. The Rock that refreshed the Israelites in the Desert, did not powre forth its miraculous waters, till it was struck by the Rod of Moses; to instruct us, That Christ our Spiritual Rock must be struck with the Curse of the Law, the mystical Rod of Moses, to communicate the Waters of Life to us, that is, the Spirit, who is represented in Scripture under that element.

1John 16.7.

:695p. 371–372¶2

2. Our Redeemer confers the Spirit after his glorious Exaltation, When he ascended on high, ¹he led Captivity captive, and gave gifts unto men. After his triumph over Principalities and Powers, He dispensed his Bounty in this rich Donative. For the Holy Spirit was first given to Christ as the reward of his excellent Obedience in dying, that was infinitely ⟨p. 372⟩pleasing to God, to be communicated from him to Men. And he received the Spirit in the quality of Mediator upon his entrance into Heaven. The Psalmist declares this Prophetically.² Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for Men, yea for the rebellious also, that the Lord God might dwell among them. He acquired a right to those Treasures by dying, but he takes possession of them after his Ascension. Now He is Crowned, He holds forth the Sceptre of his Royalty. Therefore 'tis said that when Christ was upon the Earth, the Holy Spirit was not given, because Jesus was not Glorified. If it be objected, that Believers before the Ascension of Christ, were partakers of the Spirit; the answer is clear.

2. Our Redeemer confers the Spirit after his glorious Exaltation, When he ascended on high, ¹he led Captivity captive, and gave gifts unto men. After his triumph over Principalities and Powers, He dispenc'd his Bounty in this rich Donative. For the Holy Spirit was first given to Christ as the reward of his excellent Obedience in dying, that was infinitely ⟨p. 372⟩pleasing to God, to be communicated from him to Men. And he received the Spirit in the quality of Mediator upon his entrance into Heaven. The Psalmist declares this Prophetically.² Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for Men, yea for the rebellious also, that the Lord God might dwell among them. He acquired a right to those Treasures by dying, but he takes possession of them after his Ascension. Now He is Crown'd, He holds forth the Scepter of his Royalty. Therefore 'tis said that when Christ was upon the Earth, the Holy Spirit was not given, because Jesus was not Glorified. If it be objected, that Believers before the Ascension of Christ, were partakers of the Spirit; the answer is clear.

1Ephes. 4.8.
2Psal. 68.18.

:697p. 372–373¶2

2. The degrees of communicating the Spirit before and after the Ascension of Christ are very different; whether we consider the gifts of the Spirit, those extraordinary abilities with which the Apostles were endued;¹ or the fruits of the Spirit, the Sanctifying Graces that are bestowed on Believers,² the measure of them far exceeds what-ever was conveyed before. The Spirit Descended as in a dew upon the Jewish Nation, but 'tis now poured forth in showers upon all flesh. Now in the stile of Scripture things are said to be, when apparently and eminently they discover their being. So that comparatively to the Power and Virtue of the Spirit discovered in the Church since the Glorification of Christ, he was not given before. All the former manifestations are obscured ⟨p. 373⟩by the excess and excellency of the later. And not only the Decree of God which is sufficient to connect those things that have no natural dependence, but there are special reasons for the order of this Dispensation: for the great end of the Spirit's coming was to reveal fully to the World the way of Salvation; to discover the unsearchable riches of Grace; to assure Men of happiness after this Life, that they might be reduced from a state of Rebellion to Obedience, and their affections be refined and purified from all Earthliness and made Angelical and Heavenly. Now the Principal demonstrations which he used to persuade Men of these things, are the Death and Resurrection of Christ, without which these Mysteries had been under a cloud. That the Instruction therefore of the Spirit might be clear and effectual, it was necessary Christ should Suffer and enter into Heaven, and accomplish those things he was to teach.

2. The degrees of communicating the Spirit before and after the Ascension of Christ are very different; whether we consider the gifts of the Spirit, those extraordinary abilities with which the Apostles were endued;¹ or the fruits of the Spirit, the Sanctifying Graces that are bestowed on Believers,² the measure of them far exceeds what-ever was conveyed before. The Spirit Descended as in a dew upon the Jewish Nation, but 'tis now powred forth in showers upon all flesh. Now in the stile of Scripture things are said to be, when apparently and eminently they discover their being. So that comparatively to the Power and Virtue of the Spirit discovered in the Church since the Glorification of Christ, he was not given before. All the former manifestations are obscured ⟨p. 373⟩by the excess and excellency of the later. And not only the Decree of God which is sufficient to connect those things that have no natural dependence, but there are special reasons for the order of this Dispensation: for the great end of the Spirit's coming was to reveal fully to the World the way of Salvation; to discover the unsearchable riches of Grace; to assure Men of happiness after this Life, that they might be reduced from a state of Rebellion to Obedience, and their affections be refined and purified from all Earthliness and made Angelical and Heavenly. Now the Principal demonstrations which he used to perswade Men of these things, are the Death and Resurrection of Christ, without which these Mysteries had been under a cloud. That the Instruction therefore of the Spirit might be clear and effectual, it was necessary Christ should Suffer and enter into Heaven, and accomplish those things he was to teach.

12 Cor. 1.
2Gal. 5.22.

:698p. 373–374

And from hence we may observe that the Sanctifying Grace of the Spirit is only the concomitant of the Evangelical Mercy. The Gospel and the Spirit are the Wings by which the Sun of Righteousness brings healing and life to the World. The declaration of the Law from Mount Sinai was Divine, but not accompanied with the efficacy of Grace: Therefore 'tis called the ministration of Death. ¹It conveyed no Spiritual strength as delivered by the hands of Moses, considering him precisely in the quality of the legal Mediator, but threatened a Curse to the breakers of it. All the promises of Mercy scattered in the Books of Moses belong to the Covenant of Grace. The Gospel is called the Law of the Spirit of Life, and the Ministration of the Spirit; that is, ⟨p. 374⟩the Spirit of Holiness and Comfort from whom true and Eternal Life proceeds, […] is solely communicated by it. The discovery of the Divine Goodness in the Works of Creation and Providence, is natural, and without the renewing power of the Spirit: There is a correspondence between the external Revelation of Mercy, and the internal Grace of the Spirit in their Original: as the one is supernatural, so is the other. Not but that the Heathens had some fainter beams of the Sun of Righteousness, for he enlightens every man that comes into the World, and some lower operations of the Spirit, whereby they were reduced from Intemperance, Incontinency and other gross Vices; to the practice of several Virtues that respect the Civil Life. And of this we have an eminent instance recorded by Diogenes Laertius. That Polemo half-drunk, crowned with Roses, and in the dress of a Harlot rather than of a Man, coming into the School of the severe Zenocrates, hearing him discourse of Temperance, as by a Charm was so perfectly changed, that casting away the Garland from his Head, and the lascivious Ornaments that were about him, and which was more considerable, his vicious Habits from his Soul; he that entered in a Reveller come forth a Philosopher, so corrected and composed in his manners, that he was called the Doric tone, which of all others was the most solemn and majestical in the Music of those times. Now this alteration was wrought by the force of natural Reason, which prevailed on him to renounce those sensual and base lusts, that were inconsistent with the Honour and Peace of a Man in this present Life.

And from hence we may observe that the Sanctifying Grace of the Spirit is only the concomitant of the Evangelical Mercy. The Gospel and the Spirit are the Wings by which the Sun of Righteousness brings healing and life to the World. The declaration of the Law from Mount Sinai was Divine, but not accompanied with the efficacy of Grace: Therefore 'tis called the ministration of Death. ¹It conveyed no Spiritual strength as delivered by the hands of Moses, considering him precisely in the quality of the legal Mediator, but threatned a Curse to the breakers of it. All the promises of Mercy scattered in the Books of Moses belong to the Covenant of Grace. The Gospel is called the Law of the Spirit of Life, and the Ministration of the Spirit; that is, ⟨p. 374⟩the Spirit of Holiness and Comfort from whom true and Eternal Life proceeds, 〈…〉 is solely communicated by it. The discovery of the Divine Goodness in the Works of Creation and Providence, is natural, and without the renewing power of the Spirit: There is a correspondence between the external Revelation of Mercy, and the internal Grace of the Spirit in their Original: as the one is supernatural, so is the other. Not but that the Heathens had some fainter beams of the Sun of Righteousness, for he inlightens every man that comes into the World, and some lower operations of the Spirit, whereby they were reduced from Intemperance, Incontinency and other gross Vices; to the practice of several Vertues that respect the Civil Life. And of this we have an eminent instance recorded by Diogenes Laertius. That Polemo half-drunk, crown'd with Roses, and in the dress of a Harlot rather than of a Man, coming into the School of the severe Zenocrates, hearing him discourse of Temperance, as by a Charm was so perfectly changed, that casting away the Garland from his Head, and the lascivious Ornaments that were about him, and which was more considerable, his vicious Habits from his Soul; he that entered in a Reveller come forth a Philosopher, so corrected and composed in his manners, that he was called the Dorick tone, which of all others was the most solemn and majestical in the Musick of those times. Now this alteration was wrought by the force of natural Reason, which prevailed on him to renounce those sensual and base lusts, that were inconsistent with the Honour and Peace of a Man in this present Life.

12 Cor. 3.7.

:699p. 374–376

But still he was exceedingly distant from the Purity of a true Saint, who partakes of the Divine Nature, ⟨p. 375⟩and is inclined in all his motions to God. All the Precepts of Morality, to use the Similitude of Plutarch, are like strong Perfumes that sometimes revive those that are in a Swoon by the Falling-Sickness, but never heal them: So they may recover those that are debauched from the outward practice of those ignoble Vices which violate Natural Conscience, but they cannot rectify and cure the corrupt Nature. The highest Philosophical Change was only from those Vices which were scandalous in the view of men; but consisted with those which were, though more subtle, yet not less sinful, and discernible by the pure Eye of God. 'Twas from one kind of Sin to another,¹ from sensual to spiritual; Satan cast out Satan; or from higher to lower degrees of Sin, but not from Sin to Holiness. And although the same good Works, as to the external substance, were performed by the Heathens, as by Christians, yet they vastly differ in their Principle and End. A Brute performs all the acts of Sense that a Man doth, but 'tis merely from the sensitive Soul, that is of a lower order than that which animates a Man. So in the Heathen 'twas only the humane Spirit excited by Secular Interests, Self-love, servile Fear, that performed Moral Actions. But the Holy Spirit (who infuses Grace, that is as it were a second Soul, to elevate that which before quickened the Body) is the true Principle of Christian Virtues. This sanctifying Spirit, who transforms us into the Divine Nature, and makes an entire and through Change in the Heart and Conversation, they did not receive in the way of Nature. Of this we have a convincing proof in the Example of the best Masters of Morality, ⟨p. 376⟩who by their Discourses or Writings raised it to the point of its perfection.² Socrates the Father of Philosophy, to whom this honour is ascribed among the Grecians, that he first made Wisdom descend from Heaven to earth, because he left the study of Astronomy, in which the Philosophers before him were most conversant, and applied himself to that which was useful for the Government of Life, and Reformation of Manners: He that is propounded by Celsus as an unparalleled Pattern, as one that discovered to what degree of excellency Virtue might raise the humane Spirit, yet was guilty of great immorality and impiety.

But still he was exceedingly distant from the Purity of a true Saint, who partakes of the Divine Nature, ⟨p. 375⟩and is inclin'd in all his motions to God. All the Precepts of Morality, to use the Similtude of Plutarch, are like strong Perfumes that sometimes revive those that are in a Swoon by the Falling-Sickness, but never heal them: So they may recover those that are debaucht from the outward practice of those ignoble Vices which violate Natural Conscience, but they cannot rectifie and cure the corrupt Nature. The highest Philosophical Change was onely from those Vices which were scandalous in the view of men; but consisted with those which were, though more subtile, yet not less sinfull, and discernable by the pure Eye of God. 'Twas from one kind of Sin to another,¹ from sensual to spiritual; Satan cast out Satan; or from higher to lower degrees of Sin, but not from Sin to Holiness. And although the same good Works, as to the external substance, were performed by the Heathens, as by Christians, yet they vastly differ in their Principle and End. A Brute performs all the acts of Sense that a Man doth, but 'tis meerly from the sensitive Soul, that is of a lower order than that which animates a Man. So in the Heathen 'twas only the humane Spirit excited by Secular Interests, Self-love, servile Fear, that performed Moral Actions. But the Holy Spirit (who infuses Grace, that is as it were a second Soul, to elevate that which before quickened the Body) is the true Principle of Christian Vertues. This sanctifying Spirit, who transforms us into the Divine Nature, and makes an entire and thorow Change in the Heart and Conversation, they did not receive in the way of Nature. Of this we have a convincing proof in the Example of the best Masters of Morality, ⟨p. 376⟩who by their Discourses or Writings rais'd it to the point of its perfection.² Socrates the Father of Philosophy, to whom this honour is ascribed among the Grecians, that he first made Wisdom descend from Heaven to earth, because he left the study of Astronomy, in which the Philosophers before him were most conversant, and applied himself to that which was useful for the Government of Life, and Reformation of Manners: He that is propounded by Celsus as an unparallel'd Pattern, as one that discovered to what degree of excellency Vertue might raise the humane Spirit, yet was guilty of great immorality and impiety.

1Aliis peccatis, alia peccata vincuntur. Caeteras cupiditates hujus unius (nempe gloriae) ingenti cupiditate presserunt. Aug. Lib. 5. de Civ. Dei.
2Nec nova inferens Daemonia, sed vetera depellens, nec adolescentiam vitians, sed omni bono pudoris informans, Tert. de An. Christianam sapientiam Socaticae praeferens. O sapientiae Atticae exemplum, Lenro est Philosophus. Tertul. Apolog. Vid. Xenophon. Memorab. l. 4.

:700p. 376–377

^*Those who pretend to have known the retirements of his Life, accused him of impure commerce with Alcibiades. He betrayed the Chastity of his Wife, by giving her to his Friend. Plato and Xenophon his admirers, declare his compliance with the common Idolatry, which is justly aggravated by St. Austin, being against the Convictions of his Conscience. For although in private Discourse with his Friends he acknowledged but one God, and considered the Sun and Moon only as the works and instruments of the Divine Power, and in the rank of other Creatures; yet in his Apology before his Judges to prevent the fatal Sentence, he charged his enemies to be guilty of impudent falsehood, who accused him that he did not believe the Gods, since he believed, as all other men, that the Sun and Moon were Gods. And during the time of his imprisonment, he never adderest one Prayer to God for the pardon of his Sins; ^†for he had so high an opinion of his own Virtues, that he was insensible of his Vices. And dying, he commanded a Cock to be offered to Aesculapius, that is, to the Devil, ⟨p. 377⟩under the disguise of that famous Physician. To Socrates I shall add Seneca: Never any, excepting the Sacred Writers, and those who are instructed by them, hath writ more excellently. He describes Virtue as if the living Original were in his Breast; but how dull a Copy was drawn in his Life. There is as great a difference between the expression of it by his Pen and by his Actions, as between the lively Picture of a Face by a rare Pencil,³ and the rude Draught of it with a Coal. What a villainous part did he act in exciting Nero to murder his Mother; and after in writing an Apology for it, employing the colours of his Rhetoric to cover one of the foulest blots which hath appeared in the succession of all Ages? His Philosophy was not a powerful Antidote against the Contagion of the Court. What just excuse can there be of his Cruelty to his Wife, in cutting her Veins,⁴ that she might die with him; from a vain-glorious desire to eternize their Reputation? And whereas among the whole Chorus of Virtues,⁵ he in a special manner exalts Magnanimity in the contempt of earthly things, and determines that the necessities of Nature are the just measures of ••ches and Delights, and all other things which the irregular Appetites of men pursue;

^*Those who pretend to have known the retirements of his Life, accused him of impure commerce with Alcibiades. He betrayed the Chastity of his Wife, by giving her to his Friend. Plato and Xenophon his admirers, declare his compliance with the common Idolatry, which is justly aggravated by St. Austin, being against the Convictions of his Conscience. For although in private Discourse with his Friends he acknowledged but one God, and considered the Sun and Moon only as the works and instruments of the Divine Power, and in the rank of other Creatures; yet in his Apology before his Judges to prevent the fatal Sentence, he charged his enemies to be guilty of impudent falshood, who accused him that he did not believe the Gods, since he believed, as all other men, that the Sun and Moon were Gods. And during the time of his imprisonment, he never addrest one Prayer to God for the pardon of his Sins; ^†for he had so high an opinion of his own Vertues, that he was insensible of his Vices. And dying, he commanded a Cock to be offer'd to Aesculapius, that is, to the Devil, ⟨p. 377⟩under the disguise of that famous Physician. To Socrates I shall add Seneca: Never any, excepting the Sacred Writers, and those who are instructed by them, hath writ more excellently. He describes Vertue as if the living Original were in his Breast; but how dull a Copy was drawn in his Life. There is as great a difference between the expression of it by his Pen and by his Actions, as between the lively Picture of a Face by a rare Pencil,³ and the rude Draught of it with a Coal. What a villainous part did he act in exciting Nero to murder his Mother; and after in writing an Apology for it, employing the colours of his Rhetorick to cover one of the foulest blots which hath appeared in the succession of all Ages? His Philosophy was not a powerful Antidote against the Contagion of the Court. What just excuse can there be of his Cruelty to his Wife, in cutting her Veins,⁴ that she might die with him; from a vain-glorious desire to eternize their Reputation? And whereas among the whole Chorus of Vertues,⁵ he in a special manner exalts Magnanimity in the contempt of earthly things, and determines that the necessities of Nature are the just measures of ••ches and Delights, and all other things which the irregular Appetites of men pursue;

*Vid. Theod. Graecar. affect. Cur. l. 12. vid. Plot. Con•iv.Vid. Theod. Graecar. affect. Cur. l. 12. vid. Plat. Con•iv.
†[Greek or Hebrew]. Xenoph. lib. 4. Memor.〈non-Latin alphabet〉. Xenoph. lib. 4. Memor.
3[Greek or Hebrew]. Vid. Xiphil. in Vit. Ner.〈non-Latin alphabet〉. Vid. Xiphil. in Vit. Ner.
4Vid. Tacit. lib. 15.
5Punctum est in quo navigatis, in quo bellatis, in quo regna disponitis, sursum ingentia spatia, in quorum possessionem animus admittitur. Senec. Lib. 1. not. quaest.Punctum est in quo navigatis, in quo bellatis, in quo regna disponitis, sursum ingentia spatia, in quorum possessionem animus admittitur. Senec. Lib. 1. nat. quaest.

:701p. 377–379

So that one would think him an Angel in flesh, conversing below to instruct the world how to be happy: yet the Historians of those times tax him for insatiable Avarice, that in a little time by unworthy arts he raked up an incredible Sum of Money. Supposing it a Calumny that he forged many Wills to seize upon the Inheritance belonging to others, what excuse can there be for his excessive Usury, his forcing the Britons to borrow a Million of Sesterces, and ⟨p. 378⟩calling for it in, so much to their prejudice, as was likely to have caused their Rebellion? What for his sumptuous Palaces, and Gardens of Pleasure, exceeding the Luxury of Nero? And all these possest by a man who had no Son to inherit, a Philosopher, a Stoic, the great commender of blessed Poverty. All the Apology he makes, is, that a Wise man that is himself, Non amat Divitias sed mavult, non in animum illas sed in domum inducit, non respicit possessas sed continet. Agreeing with Aristippus a Philosophizing Animal, who being reproved for his entanglement in brutish love with a famous Harlot, replied; I possess her, ¹not she me. The only difference is in the matter of their Affections, the one was Riches, the other Pleasure. By these instances we may judg of the rest of the Philosophers: Although a Vein of Gold appear in their Writings, yet their Lives were full of Dross. The best of them are charged to have practised vice with those,² to whom they commended the Precepts of Virtue. The foulest Actions were approved by some, and the most excellent condemned by others that pretended to Philosophical Perfection. Unnatural Lust was allowed as indifferent by Zeno and Chrysippus: And the noblest Love in giving Life it self for the Glory of God in Martyrdom is censured by Epictetus and Antoninus, as the effect of foolish and incurable Melancholy in Christians, who were disgusted with the World, and devoted themselves to Death. The ⟨p. 379⟩Spirit of Holiness who forms the powerful and lasting habits of true Virtue in the Soul; that effectually inclines from the Love of God, and with an intention for his Glory, to obey his Will, as it was purchased by Jesus Christ, so it is peculiar to the Dispensation of the Gospel that reveals Him. The Doctrine of it is not delivered with so much Pomp, but with infinite more efficacy than the most eloquent Instructions of Philosophers:

So that one would think him an Angel in flesh, conversing below to instruct the world how to be happy: yet the Historians of those times tax him for insatiable Avarice, that in a little time by unworthy arts he rak'd up an incredible Sum of Money. Supposing it a Calumny that he forged many Wills to seize upon the Inheritance belonging to others, what excuse can there be for his excessive Usury, his forcing the Britains to borrow a Million of Sesterces, and ⟨p. 378⟩calling for it in, so much to their prejudice, as was likely to have caused their Rebellion? What for his sumptuous Palaces, and Gardens of Pleasure, exceeding the Luxury of Nero? And all these possest by a man who had no Son to inherit, a Philosopher, a Stoick, the great commender of blessed Poverty. All the Apology he makes, is, that a Wise man that is himself, Non amat Divitias sed mavult, non in animum illas sed in domum inducit, non respicit possessas sed continet. Agreeing with Aristippus a Philosophizing Animal, who being reproved for his intanglement in bruitish love with a famous Harlot, replyed; I possess her, ¹not she me. The only difference is in the matter of their Affections, the one was Riches, the other Pleasure. By these instances we may judg of the rest of the Philosophers: Although a Vein of Gold appear in their Writings, yet their Lives were full of Dross. The best of them are charged to have practised vice with those,² to whom they commended the Precepts of Vertue. The foulest Actions were approv'd by some, and the most excellent condemned by others that pretended to Philosophical Perfection. Unnatural Lust was allowed as indifferent by Zeno and Chrysippus: And the noblest Love in giving Life it self for the Glory of God in Martyrdom is censured by Epictetus and Antoninus, as the effect of foolish and incurable Melancholy in Christians, who were disgusted with the World, and devoted themselves to Death. The ⟨p. 379⟩Spirit of Holiness who formes the powerful and lasting habits of true Vertue in the Soul; that effectually enclines from the Love of God, and with an intention for his Glory, to obey his Will, as it was purchas'd by Jesus Christ, so it is peculiar to the Dispensation of the Gospel that reveals Him. The Doctrine of it is not delivered with so much Pomp, but with infinite more efficacy than the most eloquent Instructions of Philosophers:

1Diog. Laert.
2Vid. Philonis judicium de Platonico convivio, in Lib. de vitae Contempt. Quanquam illorum see ingenia amare dicebant ea fere potissimum amabant quae bene habitabant. Quis est enim iste amor amicitiae? cur neque deformem Adolescentem quisquam amat, nec formosum senem? Cicer. Venerem nefandam & quosvis Incestus esse adiaphora dicebant non s• lum Epicurei, sed severi illi Stoici, quod Sextus Empiricus nos docet ex Zenone, & Chrysippo.Vid. Philonis judicium de Platonico convivio, in Lib. de vitae Contempt. Quanquam illorum se ingenia amare dicebant ea fere potissimum amabant quae bene habitabant. Quis est enim iste amor amicitiae? cur neque deformem Adolescentem quisquam amat, nec formosum senem? Cicer. Venerem nefandam & quosvis Incestus esse adiaphora dicebant non s• lum Epicurei, sed severi illi Stoici, quod Sextus Empiricus nos docet ex Zenone, & Chrysippo.

:705p. 380–381¶1

1. To excite our Fear, he threatens Torments extreme and eternal. These are set forth by such representations, as may impress the quickest sense of them upon Men. For the Imagination depends on sensible experience, and is strongly affected with those things that are terrible to our outward faculties. Now▪ Hell is described by a Worm gnawing the most tender parts,¹ that are most capable of pain; to signify the furious reflections of the guilty Soul, the sting of the enraged Conscience, the torment of those perfect Passions that continually vex the Damned. And 'tis set forth by Fire and Brimstone, that is most fierce to sense, the serious consideration of which is enough to cause terror and amazement in all that are liable to it. And if the sole apprehension be intolerable, how much more will the dwelling with devouring Fire, and everlasting burning? 'Tis called the blackness of darkness, to signify the complete ⟨p. 381⟩horror of that state. The Fire hath only force to burn, not to give any light to mitigate the obscurity. 'Tis called the second Death, in comparison of which that of the body is but the shadow of Death.² Nothing of Life remains but the sense of Misery, and that will be as strong for ever, as at the first entrance into it. This infinitely increases the Torment, that it shall never end. The suffering Soul knows it shall be Eternal, and as such it is felt and afflicts. The Fire that devours shall never say 'tis enough, that sad Night shall never have a Morning, that horrible Tempest never any Calm. The Damned have no breathing of Rest in their extreme pains, no shadow of Hope to refresh them in their intolerable heat,³ but are under torment day and night, for ever and ever. Now what can be more powerful to restrain Men from sin than the terrors of the Lord? if the desires of carnal and momenta•y pleasures are impetuous and urgent, what can be more effectual to give check to them, than the consideration that they are attended with a painful Eternity, that within a little while nothing will remain of the most pleasant lusts but the Worm and the Fire? Thus one extreme is cured by another.

1. To excite our Fear, he threatens Torments extreme and eternal. These are set forth by such representations, as may impress the quickest sense of them upon Men. For the Imagination depends on sensible experience, and is strongly affected with those things that are terrible to our outward faculties. Now▪ Hell is described by a Worm gnawing the most tender parts,¹ that are most capable of pain; to signify the furious reflections of the guilty Soul, the sting of the inraged Conscience, the torment of those perfect Passions that continually vex the Damned. And 'tis set forth by Fire and Brimstone, that is most fierce to sense, the serious consideration of which is enough to cause terror and amazement in all that are liable to it. And if the sole apprehension be intolerable, how much more will the dwelling with devouring Fire, and everlasting burning? 'Tis called the blackness of darkness, to signifie the compleat ⟨p. 381⟩horrour of that state. The Fire hath only force to burn, not to give any light to mitigate the obscurity. 'Tis called the second Death, in comparison of which that of the body is but the shadow of Death.² Nothing of Life remains but the sense of Misery, and that will be as strong for ever, as at the first entrance into it. This infinitely increases the Torment, that it shall never end. The suffering Soul knows it shall be Eternal, and as such it is felt and afflicts. The Fire that devours shall never say 'tis enough, that sad Night shall never have a Morning, that horrible Tempest never any Calm. The Damned have no breathing of Rest in their extreme pains, no shadow of Hope to refresh them in their intolerable heat,³ but are under torment day and night, for ever and ever. Now what can be more powerful to restrain Men from sin than the terrours of the Lord? if the desires of carnal and momenta•y pleasures are impetuous and urgent, what can be more effectual to give check to them, than the consideration that they are attended with a painful Eternity, that within a little while nothing will remain of the most pleasant lusts but the Worm and the Fire? Thus one extreme is cured by another.

1Mar. 9.44.
2Rev. 20.14. mortui vitae, & morti sic fine victuri. Aug.
3Rev. 20.10.

:707p. 382

I shall add further, to show how fit an Argument this is to work on mankind; That usually the Fear of evil more deeply affects than the Hope of good. When the Imagination is violently struck with an object, it hath a mighty force to turn the Mind and Will it self. Therefore Laws are secured by Punishments, not by Rewards. Indeed the fear of Hell at first disposes us for the love of Heaven: to escape the one we fly to the other. As the virtue of the Lodestone is increased by arming it with Iron, which although it hath no attractive power in it self; yet by conjunction, it makes the others more forcible: So the promise of Heaven makes a stronger impression upon us by the threatening of Hell to all that despise it. Were it not for the Torments of Hell (which are more easily conceived by us whilst we are clothed with flesh, than Celestial Joys, and therefore more strongly affect us) Heaven would be neglected, and be as empty of Saints as 'tis full of Glory. To awaken us out of the deep Lethargy of sensual Lusts, the most pleasant Music is ineffectual, nothing less is requisite than cutting and scarifying.

I shall add further, to shew how fit an Argument this is to work on mankind; That usually the Fear of evil more deeply affects than the Hope of good. When the Imagination is violently struck with an object, it hath a mighty force to turn the Mind and Will it self. Therefore Laws are secured by Punishments, not by Rewards. Indeed the fear of Hell at first disposes us for the love of Heaven: to escape the one we fly to the other. As the virtue of the Loadstone is increast by arming it with Iron, which although it hath no attractive power in it self; yet by conjunction, it makes the others more forcible: So the promise of Heaven makes a stronger impression upon us by the threatning of Hell to all that despise it. Were it not for the Torments of Hell (which are more easily conceived by us whilst we are cloathed with flesh, than Celestial Joys, and therefore more strongly affect us) Heaven would be neglected, and be as empty of Saints as 'tis full of Glory. To awaken us out of the deep Lethargy of sensual Lusts, the most pleasant Musick is ineffectual, nothing less is requisite than cutting and scarifying.

:709p. 383–384

But the opening of Hell to our view is not sufficient alone to make us Holy. For the strongest terrors although they restrain from the outward forbidden act, yet they do not change the Heart. According to that of St. Austin, Inaniter see victorem putat esse peccati, qui poenae timore non peccat; quia etsi non impletur foris negotium malae cupiditatis, ipsa tamen cupiditas intus est hostis; That is, the fear of Punishment can never make us truly victorious over sin, because although we do not actually accomplish the desires of the corrupt Will, yet the corrupt Will is still an enemy that lives within, and is only destroyed by the love of Holiness, which allures us by the excellent Reward that is promised to it. Besides, Fear is a violent Passion to which Nature is repugnant, so that although its power is great, yet not constant: how strong soever the force is by which a stone is thrown upwards, yet 'tis weakened by degrees, and overcome by the natural weight of the Stone, whereby it falls to the Centre. So the Humane Nature resists Fear, and lessens its impetuousness so far, that frequently it returns to sensual Lusts. Therefore, that the Law of the Spirit may be perfect and stable, it must be confirmed by the hopes of Heaven. As the ⟨p. 384⟩Natural, so the Spiritual Life must be nourished by grateful food, 'tis not preserved with Aloes or Worm-wood. For this reason our Saviour,

But the opening of Hell to our view is not sufficient alone to make us Holy. For the strongest terrors although they restrain from the outward forbidden act, yet they do not change the Heart. According to that of St. Austin, Inaniter se victorem putat esse peccati, qui poenae timore non peccat; quia etsi non impletur foris negotium malae cupiditatis, ipsa tamen cupiditas intus est hostis; That is, the fear of Punishment can never make us truly victorious over sin, because although we do not actually accomplish the desires of the corrupt Will, yet the corrupt Will is still an enemy that lives within, and is only destroyed by the love of Holiness, which allures us by the excellent Reward that is promised to it. Besides, Fear is a violent Passion to which Nature is repugnant, so that although its power is great, yet not constant: how strong soever the force is by which a stone is thrown upwards, yet 'tis weakned by degrees, and overcome by the natural weight of the Stone, whereby it falls to the Centre. So the Humane Nature resists Fear, and lessens its impetuousness so far, that frequently it returns to sensual Lusts. Therefore, that the Law of the Spirit may be perfect and stable, it must be confirmed by the hopes of Heaven. As the ⟨p. 384⟩Natural, so the Spiritual Life must be nourisht by grateful food, 'tis not preserv'd with Aloes or Worm-wood. For this reason our Saviour,

:713p. 385–386

And since all true Joy and Sweetness springs from Love, 'tis impossible but they must feel unspeakable complacency, in the reciprocal exercise of so Holy and Pure an Affection. But principally, their Joy arises from the possession of God himself; by the clearest Knowledge and purest Love of his Excellencies. They see him as he is. ¹Sight is the most Spiritual and noble Sense, that gives the most distinct and evident discovery of its objects. The Soul in its exalted state, sees the King in his Beauty, all the perfections of that infinitely Glorious and Blessed Nature, in their brightness and purity. And this Sight causes the most ardent Love, by which there is an intimate and vital union between the soul and its happiness; and from hence springs perfect delight: In thy presence is fullness of Joy. ²It expels all evil that would embitter and lessen our felicity. And this is an admirable privilege for the Humane Nature, that is so sensible of trouble. All complaints and cries, all sighings and sorrows are for ever banished from Heaven. If the Light of the Sun be so pleasant,³ that every morning revives the World, and renders it new to us, which was buried in the darkness of the night; how infinitely pleasant will the Light of Glory be, that discovers the absolute and universal Excellency of the Deity, the beauty of his Holiness, the perfection of his Wisdom, the greatness of his Power, and the riches of his Mercy? How inexpressibly great is the Happiness that proceeds from the illumination of a purified Soul, when such is the amiableness of God, that his infinite and eternal Felicity arises from the fruition of himself? ⟨p. 386⟩The Joy of Heaven is so full, and satisfying, that a thousand years there are but as one day. Inferior earthly goods presently lose the flower of novelty, and languish in our enjoyment of them: Variety is necessary to put an edge upon our appetites, and quicken our delights; because they are imperfect, and fall short of our expectation. But the object of our Blessedness is infinitely great, and produces the same pure and perfect Joy for ever. After the longest fruition it never cloys or satiates, but is as fresh and new as the first moment.

And since all true Joy and Sweetness springs from Love, 'tis impossible but they must feel unspeakable complacency, in the reciprocal exercise of so Holy and Pure an Affection. But principally, their Joy arises from the possession of God himself; by the clearest Knowledg and purest Love of his Excellencies. They see him as he is. ¹Sight is the most Spiritual and noble Sense, that gives the most distinct and evident discovery of its objects. The Soul in its exalted state, sees the King in his Beauty, all the perfections of that infinitely Glorious and Blessed Nature, in their brightness and purity. And this Sight causes the most ardent Love, by which there is an intimate and vital union between the soul and its happiness; and from hence springs perfect delight: In thy presence is fulness of Joy. ²It expels all evil that would imbitter and lessen our felicity. And this is an admirable priviledge for the Humane Nature, that is so sensible of trouble. All complaints and cries, all sighings and sorrows are for ever banisht from Heaven. If the Light of the Sun be so pleasant,³ that every morning revives the World, and renders it new to us, which was buried in the darkness of the night; how infinitely pleasant will the Light of Glory be, that discovers the absolute and universal Excellency of the Deity, the beauty of his Holiness, the perfection of his Wisdom, the greatness of his Power, and the riches of his Mercy? How inexpressibly great is the Happiness that proceeds from the illumination of a purified Soul, when such is the amiableness of God, that his infinite and eternal Felicity arises from the fruition of himself? ⟨p. 386⟩The Joy of Heaven is so full, and satisfying, that a thousand years there are but as one day. Inferiour earthly goods presently lose the flower of novelty, and languish in our enjoyment of them: Variety is necessary to put an edge upon our appetites, and quicken our delights; because they are imperfect, and fall short of our expectation. But the object of our Blessedness is infinitely great, and produces the same pure and perfect Joy for ever. After the longest fruition it never cloys or satiates, but is as fresh and new as the first moment.

11 Joh▪ 3.2.
2Psal. 16.11.
3Rev. 21.4.

:714p. 386–387

And that which is the peculiar Pleasure of the Redeemed is,¹ that they shall be with Christ, and see his Glory; What a marvellous joy will fill our hearts, to see our Blessed Saviour, who suffered so much for us on Earth, to reign in Heaven? Here He was in his enemies hands, there he hath them under his feet. Here He was in the form of a Servant, there He appears in the form of God, adorned with all the marks of Majesty. Here He was under the cloud of his Fathers displeasure, there He appears as the Brightness of his Glory. Here He was ignominiously Crucified, there He is crowned with Immortal Honour. Now considering the ardent Affections which the Saints have to their Redeemer, the contemplation of him in this glorious state, must infinitely ravish their hearts. Especially, if we consider that the exaltation of Christ is theirs. The Members triumph when the Head is crowned. His excellent Glory reflects a lustre upon them, and by the sight of it, they are changed into his Likeness. If the imperfect and dim sight of his Divine Virtues in the Gospel, hath a power to change Believers into his Image from glory to glory, how much more the Vision ⟨p. 387⟩of his unveiled Face? Our Graces here are but as the rude draught and first colours of the Divine Image, that shall then be in its perfection. We know that when he appears we shall be like him, ²for we shall see him as he is. The similitude between the Saints above and Christ is so exact, that if one should enter into the Kingdom of Heaven, and were not directed by the Light of that place, he would be apt to think every glorified Saint he meets to be more than a creature. St. John the beloved of Christ, and as clear-sighted as any of the Apostles, mistook an Angel for God; and would have adored him, although he did not appear in his full glory. The Kingdoms of the world with all their splendour are no more in compare to it, than a dead spark to the Sun in its brightness. The very Bodies of the Saints shall be raised from the Grave, and beautified with eternal Ornaments: They shall be Companions with the Angels, and conformed to the glorious Body of Christ. Briefly, In the present state we are not capable to receive the full knowledge of Heaven: What we understand is infinitely desirable, but the most glorious part is still undiscovered.

And that which is the peculiar Pleasure of the Redeemed is,¹ that they shall be with Christ, and see his Glory; What a marvellous joy will fill our hearts, to see our Blessed Saviour, who suffer'd so much for us on Earth, to reign in Heaven? Here He was in his enemies hands, there he hath them under his feet. Here He was in the form of a Servant, there He appears in the form of God, adorn'd with all the marks of Majesty. Here He was under the cloud of his Fathers displeasure, there He appears as the Brightness of his Glory. Here He was ignominiously Crucified, there He is crown'd with Immortal Honour. Now considering the ardent Affections which the Saints have to their Redeemer, the contemplation of him in this glorious state, must infinitely ravish their hearts. Especially, if we consider that the exaltation of Christ is theirs. The Members triumph when the Head is crown'd. His excellent Glory reflects a lustre upon them, and by the sight of it, they are chang'd into his Likeness. If the imperfect and dim sight of his Divine Vertues in the Gospel, hath a power to change Believers into his Image from glory to glory, how much more the Vision ⟨p. 387⟩of his unveiled Face? Our Graces here are but as the rude draught and first colours of the Divine Image, that shall then be in its perfection. We know that when he appears we shall be like him, ²for we shall see him as he is. The similitude between the Saints above and Christ is so exact, that if one should enter into the Kingdom of Heaven, and were not directed by the Light of that place, he would be apt to think every glorified Saint he meets to be more than a creature. St. John the beloved of Christ, and as clear-sighted as any of the Apostles, mistook an Angel for God; and would have adored him, although he did not appear in his full glory. The Kingdoms of the world with all their splendour are no more in compare to it, than a dead spark to the Sun in its brightness. The very Bodies of the Saints shall be raised from the Grave, and beautified with eternal Ornaments: They shall be Companions with the Angels, and conformed to the glorious Body of Christ. Briefly, In the present state we are not capable to receive the full knowledg of Heaven: What we understand is infinitely desirable, but the most glorious part is still undiscovered.

1Job. 17.24.
21 Joh. 3.2.

:715p. 387–388

The Apostle tells us, Eye hath not seen, nor Ear heard, neither hath it entered into the heart of man to conceive what God hath prepared for those that love him. ¹All that is beautiful or sweet here, is but a shadow of that Glory, a drop of that vast Ocean of delights. For all that is desirable in the Creatures, and is dispersed among them, is united in God as the Original, in an infinite and indeficient manner, with all the Prerogatives that the Creatures have not. Celestial Blessedness as much exceeds our most raised thoughts, as God is more glorious in himself than in ⟨p. 388⟩any representations made of him by the shadows of our earthly Imaginations. There is a greater disproportion between the condition of a Saint on Earth and in Heaven, than between the Life of an Infant in the Womb, and of the same person when advanced to the Throne, and attended with the Nobility of a Nation.² St. John declares, Now we are the Sons of God, but it doth not appear what we shall be. Who knows the full signification of being heirs of God, and joint-heirs with Christ, of partaking in that glorious Reward which is given to him for his great Services to the Crown of Heaven? Who can tell the weight, the number and measure of that Blessedness? To him that overcomes, saith our Redeemer, will I grant to sit with me in my Throne, even as I also overcame, ³and am set down with my Father in his Throne. We have reason to break forth in the Language of the Psalmist, How great is thy goodness which thou hast laid up for those that fear thee? and supply the defects of our understanding with a Holy admiration, that is the only measure of those things that are above our measure.

The Apostle tells us, Eye hath not seen, nor Ear heard, neither hath it enter'd into the heart of man to conceive what God hath prepared for those that love him. ¹All that is beautiful or sweet here, is but a shadow of that Glory, a drop of that vast Ocean of delights. For all that is desirable in the Creatures, and is disperst among them, is united in God as the Original, in an infinite and indeficient manner, with all the Prerogatives that the Creatures have not. Celestial Blessedness as much exceeds our most raised thoughts, as God is more glorious in himself than in ⟨p. 388⟩any representations made of him by the shadows of our earthly Imaginations. There is a greater disproportion between the condition of a Saint on Earth and in Heaven, than between the Life of an Infant in the Womb, and of the same person when advanc'd to the Throne, and attended with the Nobility of a Nation.² St. John declares, Now we are the Sons of God, but it doth not appear what we shall be. Who knows the full signification of being heirs of God, and joint-heirs with Christ, of partaking in that glorious Reward which is given to him for his great Services to the Crown of Heaven? Who can tell the weight, the number and measure of that Blessedness? To him that overcomes, saith our Redeemer, will I grant to sit with me in my Throne, even as I also overcame, ³and am set down with my Father in his Throne. We have reason to break forth in the Language of the Psalmist, How great is thy goodness which thou hast laid up for those that fear thee? and supply the defects of our understanding with a Holy admiration, that is the only measure of those things that are above our measure.

CHAP. XVIII.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

CHAP. XVIII.