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to examine the matter of fact, we are almost tempted to think, that all which you have faid to prove the ways of wisdom, ways of pleasantness, and all her paths peace, amounts to no more than a pretty amusement of the mind, and a vifionary scheme of happinefs. For how few are there, if any, who feel all this to be truth, and experiment the pleasure you talk of? How few are they in whom we can discover any figns of this fpiritual joy, or fruits of a divine tranquillity or fecurity? I answer, in a word, the examples of a perfect and mature virtue are very few; religion runs very low, and the love of God and goodness in the bofoms of moft Chriftians fuffers fuch an allay and mixture, that it is no wonder at all, if fo imperfect a state breed but very weak and imperfect hopes, very faint and doubtful joys. But I fhall have occafion to examine the force of this objection more fully, when I come to the obftacles of Perfection.

CHA P.

CHAP. V.

Of the attainment of Perfection: with a particular account of the manner, or the Jeveral steps, by which man advances or grows up to it: with three remarks to make this difcourfe more useful, and to free it from fome fcruples.

I'

Have in the firft, fecond, and third chap

ters explained the notion of Religious Perfection. In the fourth chapter I have infifted on two effects of it, affurance and pleafure: my method therefore now leads me to the attainment of Perfection. Here I will do two things. ft, I will trace out the several steps and advances of the Chriftian towards it, and draw up, as it were, a fhort hiftory of his fpiritual progress, from the very infancy of virtue to its maturity and manhood. 2dly, I will difcourfe briefly of the motives and means of Perfection.

Of the Chriftian's progress towards Perfection.

Many are the figures and metaphors by which the scripture defcribes this; alluding one while to the formation, nourishment, and growth of the natural man; another while to that of plants and vegetables: one

while to the dawning and increafing light, that fhines more and more to the perfect day. Another while to that fucceffion of labours and expectations which the husbandman runs thro' from ploughing to the harveft. But of all the fimilies which the fpirit makes ufe of to this end, there is one efpecially that feems to me to give us the trueft, and the livelieft image of the change of a finner into a faint. The fcripture reprefents fin as a state of bondage, and righteousness as a state of liberty; and teaches us, that by the fame fteps by which an enflaved and oppreffed people arrive at their fecular, by the very fame does the Christian at his fpiritual liberty and happiness.

First then, as foon as any judgment or mercy, or any other fort of call, awakens and penetrates the finner; as foon as a clear light breaks in upon him, and makes him fee and confider his own ftate, he is prefently agitated by various paffions, according to his different guilt and temper, or the different calls and motives by which he is wrought upon: one while fear, another while fhame; one while indignation, another while hope, fills his foul: he resents the tyranny, and complains of the perfe cution of his lufts; he upbraids himself with his folly, and difcovers a meanness and fhamefulness in his vices, which he did

not

not reflect on fufficiently before; he is vexed and troubled at the plagues and mischiefs his fin and folly have already procured him, and thinks he has reason to fear, if he perfift, others far more intolerable. Then he calls to mind the goodness, the long-fuffering of God, the love of Jefus, the demonftration of the Spirit and of Power; and how diftant foever he be from virtue, he difcerns there is a beauty and pleasure in it; and cannot but judge the righteous happy. Thefe thoughts, thefe travels of the mind, if they be not ftrangled in the birth by a man's own wilfulness or pufillanimity, or unhappily diverted upon fome temptations, do kindle in the bofom of the finner, the defires of righteousness and liberty; they fill him with regret and fhame, caft him down, and humble him before God, and make him finally refolve on fhaking off the yoke. This may be called a ftate of illumination; and is a state of preparation for, or difpofition to repentance: or, if it be repentance itself, tis yet but an embryo: to perfect it, 'tis neceffary,

Secondly, that the finner make good his refolutions, and actually break with his lufts, he must reject their follicitations, and boldly oppofe their commands; he must take part with reafon and religion,

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keep a watch and guard over his foul, and muft earnestly labour by mortification and difcipline, by meditation and prayer foot out vice, and plant virtue in his foul. This in the language of the prophet is ceafing to do evil, and learning to do well, Ifa.i. 16, 17. He that has proceeded thus far, though he feel a great conflict within; though the oppofition of luft be very strong, and confequently the discharge of his duty very difficult, he is nevertheless in a ftate of grace, but in a state of childhood too; he is fincere, but far from being perfect. And yet this is the ftate which many continue in to the end of their lives, being partly abused by false notions, and taught to believe, from Rom. vii, that there is no higher or perfecter ftate; partly intangled and incumbered by fome unhappy circumstances of life: or, it may be, the force or impetus of the foul towards Perfection, is much abated by the fatisfaction of profperity, and the many diversions and engagements of a fortunate life: but he that will be perfect, must look upon this state as the beginning of virtue. For it must be remember'd, that a ftubborn and powerful enemy will not be fubdued and totally brought under in a moment. The Chriftian therefore muft profecute this war till he has finished it; I will not fay by

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