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are neceffary to perfeverance in a state of Perfection. Thirdly, As the world how goes, and indeed ever did, Perfection is à ftate we arrive at very late; and all the way to it full of labour and travel, full of dangers and difficulties; fo that upon this acccount, the life of man may well enough Be faid to be a perpetual warfare. But, Fourthly, I do by no means affirm, that the perfect man is incapable of growth and improvement. Of this I fhall have occafion to unfold my fenfe more fully afterwards. In the mean time I cannot forbear obferving here, that there is a great diffe rence between the growth of an imperfect and a perfect Chriftian; for fuppofing grace to be always increafing, and the very maturity of virtue to admit of degrees; yet the marks and diftinctions of fuch different degrees are fo nice and delicate, that the advances of the perfect man are scarcely perceptible to himself, without the clofelt and ftricteft enquiry, much lefs can they fall under the observation of others. The first change of a finner from darkness to light, from vice to virtue, from an aversion for God and goodness, to a fincere, tho' not a perfect love of both, is very palpable: fo again, the change from a ftate of weakness and inconftancy, to one of ftrength; of conflict and difficulty, to one of eafe and liberty; of fear and

doubt,

doubt, to one of confidence and pleasure, is little less evident than fenfible. But the several degrees of growth afterwards, the improvements, whatever they be, of a mature ftate, are of another nature, not confifting in a change, but addition; and that made infenfibly. Here therefore, the perfect man, in order to maintain the peace and pleasure of his mind, need not enter into a nice and fcrupulous examination of the degrees and measures of his virtues ; 'tis fufficient that he make good his poft; 'tis enough if he follow the advice of St. Paul, 1 Cor. xv. 58. If he be stedfaft and unmoveable, and always abounding in the work of the Lord,

ties.

CHAP. VI.

Of the means of Perfection. Five general obfervations, ferving for directions in the ufe of gospel-means, and inftrumental-du1. The practice of wisdom and virtue, is the best way to improve and ftrengthen both. 2. The two general and immediate inftruments, as of converfion, so of Perfection too, are the gofpel and the fpirit. 3 The natural and immediate fruit of meditation, prayer, eucharift, pfalmody, and good converfation or friendship, is, the quickening and enli

vening the confcience, the fortifying and confirming our refolutions, and the raifing and keeping up an heavenly frame of fpirit. 4. The immediate ends of difcipline, are the fubduing the pride of the heart, and the reducing the appetites of the body. 5. Some kinds of life are better fuited to the great ends of religion and virtue, than others.

SH

Hould I infift particularly on every one of the means or inftruments of Perfection, it would lead me through the whole fyftem of religion; it would oblige me to treat of all the articles of our faith, and all the parts of moral righteoufnefs. For the virtues of the gofpel do all afford mutual fupport and nourishment to one another; and mutually minifter to their own growth and ftrength. And prayer and the Lord's fupper, not to mention meditation, pfalmody, converfation, difcipline, are founded upon the belief of all the myfteries of our religion; and confift in the exercife of almoft all Chriftian graces, as repentance, faith, hope, charity: but this would be an endless task. I purpose therefore here only to lay down fome few general obfervations, which may serve for directions in the use of gospel-means, point out the end we are to aim at, and enable us to reap the utmost benefit from them.

§. 1. The practice of wisdom and vir tue, is the best way to improve and ftrengthen both. This is a propofition almoft felf-evident: for befides that it is acknowledged on all hands, that the frequent repetition of fingle acts of virtue, is the natural way to arrrive at an habit of it; the practice of virtue gives a man great boldness towards God, mingles joy and pleasure in all his addreffes to him, purifies and enlightens the mind, and entitles him to more plentiful measures of grace, and higher degrees of favour. If ye continue in my word, then are ye my dif ciples indeed; and ye shall know the truth, and the truth fhall make you free, John viii. 31, 32. To him that hath, shall be given, and he shall have more abundance, Matth. xiii. 12. If this be fo, as undoubtedly it is, it is plain, that we ought not to be fond of fuch a folitude or retirement, as cuts off the opportunity of many virtues, which may be daily practifed in a more publick and active life. The true Anchorite, or hermite, was at firft little better than a pious extravagant: I will not fay how much worfe he is now. Meditation and prayer are excellent duties; but meeknefs and charity, mercy and zeal, are not one jot inferior to them. The world is an excellent fchool to a good Chrifti

an;

an; the follies and the miferies, the trials and temptations of it, do not only exercife and employ our virtue, but cultivate and improve it: they afford us both inftruction and difcipline, and naturally advance us on towards folid wisdom, and a well-fettled power over our felves. 'Tis our own fault if every accident that befals us, and every one whom we converfe with, do not teach us fomewhat; occafion fome wife Reflection, or inkindle fome pious affection in us. We do not reflect on our words and actions, we do not obferve the motions of our own hearts as diligently as we ought; we make little or no application of what we fee or hear, nor learn any thing from the wisdom and the virtue, the folly and the madness of man, and the confequences of both and fo we neither improve our knowledge, nor our virtue, but are the fame to day we were yesterday, and life waftes away in common accidents, and customary actions, with as little alteration in us, as in our affairs whereas, were we mindful, as we ought, of our true intereft, and defirous to reap fome fpiritual benefit from every thing, the virtues of good men would inkindle our emulation, and the folly and madness of finners, would confirm our abhorrence for fin; from one we fhould learn content, from another induftry; here we

fhould

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