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But it is not the Unhappiness of Man to have all his Appetites like these, such as will either never, or not finally be satisfied. There are two that are defigned for a full and lasting Satisfaction; the Desire of being happy, and the Defire of being good and vertuous, but still with this material difference between them, That the Defire of Happiness is not absolutely fecure of Satisfaction, but only upon Condition. The Satisfaction of this Desire is suspended upon the Quality of our Moral Conduct : But


the Defire of Goodness and Vertue has, by the Grace and Indulgence of God, an absolute Title to Satisfaction, and is sure to be throughly gratified: For, says our Saviour, Blessed are they which do hunger and thirst after righteoujness, for they fall be filled. : Shall be filled, without any farther Condition, or Reserve.

That we may the better comprehend the Sense and Truth of this Beatitude, it will be necellary

1. To enquire what Righteousness that is, which if we hunger and thirst after, we shall be filled.

II. What kind of Hunger and Thirst that is, to which this Promise of Repletion is made.

III. To make good the Proposition it self, that those who do hunger and thirst after Righteousness shall be filled.


To satisfie the first Enquiry, I shall not critically weigh all the Acceptations of the Word Righteousness in Scripture ; thinking it sufficient to the Business in hand, to consider the general Kinds and Degrees of Righteousness. This therefore may be considered either in a Judicial, or in a Moral Sense. Righteousness in a Judicial Sense imports as much as a Legal Dischargę, whereby the Person impleaded becomes Right in the Court, or Righteous. Which Legal Discharge may be again two Ways, either by remitting a Criminal, or by acquitting suspected or accused Innocence. These are the two Ways of a Legal Discharge ; and then is a Person judicially righteous, when he is discharg'd either of these two ways, either by the Remission of his Guilt, or by the Declaration of his Innocence. The latter of these is properly Justification; tho' the former be that Justification whereby Christians must expect to stand in the Judgment of God, since, in the other Sense, no Man living shall be justified: For we are not justified as innocent Persons, but as Sinners; and, accordingly, are not acquitted, but pardoned.

RIGHTEOUSNESS, in a Moral Sense, may be supposed to import all those Diviŋe and Moral Vertues which are required by the Christian Law, consisting of the whole Duty of Man, 'to God, himself, and his Neighbour. This latter kind of Righteousness may again be considered, either Materially and Abstrattedly for the bare Vergues themselves, as they are certain supposed


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Actions which naturally tend to the Good and Perfection, both of Human Nature, and of Human Society; or else Formally and Concretely for such and such Vertues as subjected in Man; or for the habitual Will of doing such supposed Actions, which is formal Vertue, and whereby the Man is denominated vertuous or righteous.

This is not one of those Distinctions which are without any Difference : For the Difference is very clear and great. As for Instance, When it is said, I love or practise Vertue, and, I am proud of my Vertue, 'tis plain that the Word Vertue does not bear the same Notion in both Propofitions. For, when it is said, I love and practise Vertuė, there it is plain that Vertue ,is taken Materially, for the Abstract Idea of Vertue, which is supposed to be the Object of my Love. But when it is said, I am proud of my Vertue, here 'tis as plain that Vertue is taken Formally, for my Habit of Willing it; whereby I am denominated vertuous: For I cannot be supposed to be proud of Vertue in its Abítract Idea, but only of the Love I have towards it. To be short, Moral Vertue may be taken either for the Things which are fit to be done, or for the habitual Will of doing them. The former is the Righteousness of the Law, prescribing what ought to be done: The latter is the Righteousness of the Man, willing to do what is to prescribed. These are the general kinds of Righteousness


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Now to the Question; What kind of Righteousness that is, which if we hunger and thirst after, we shall be filled ? I answer, First, That the Righteousness here intended cannot be Judicial Righteousness, since the mere Desire of Pardon or Justification is not of it self sufficient to procure it, or to avert the Sentence of Condemnation. It must therefore be Moral Righteousness.

If you ask in what Sense? Whether as materially, or as formally taken? I think either Sense may be admitted. But then there will be Difference in the Proposition, according to the Sense presumed. For, if Righteousness be here taken Materially, then the Hungring and Thirsting after it will be a simple and direct Act of the Will: But if Formally, for that Righteousness whereby a Man is formally good and vertuous, then the Hungring and Thirsting after it will be a Reflex Act of the Will; that is, a Desire, not of Material Righteousness, but of the Love of Material Righteousness, which is a Man's Formal Righteousness. And this Sense of Righteousness I take to be most agreeable to the Exigence of this place, because the Defiring Material Righteousness, by a direct Act of the Will, actually makes a Man formally righteous, and so prevents and anticipates that Repletion which our Lord promises as a future Reward and Blessing. Whereas the Desiring Formal Righteousness, or the Love of Material Righteousness by a Reflect Act,


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supposes the Man not yet actually righteous, as he is also supposed in the Beatitude; and so leaves him capable of having the Promise made good' to him, that he shall be filled.

Now, as to the Degrees of Christian Righteousness, the Masters of Spiritual Life usually assign Three. By Degrees, I suppose, meaning not all those Advances in Righteousness, whereby a Man may exceed either another, or himfelf; for then they might as well have reckoned three Thousand, there being an infinite Latitude in Goodness: But only such Advances as imply different Periods, and distinct States of the Divine Life. These they assign to be Three; grounding this their Division upon the Authority of St. John, who, they say, represents Christians as under a Threefold State, by bespeaking them under the several Titles of Little Children, Young Men, and Fatbers, Joh. 2. 12. By Little Children, meaning young or new Converts, who must be fed with the Milk of the Word, with the plain Doctrins and Principles of Christianity. By Young Men, those who are grown up to some Strength in Holiness, and have made some Progress in the Morțification of the inferiour Life. By Fathers, those who are așrived to a perfect Habit of Goodness, and, as far as Human Nature will admit, are fully regenerated into the Divine Life.

But I think this Computation must be refrenched ; For, with all tlie Invention which I

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