PART 3:

 

INTRODUCTION.

 

 BY what steps I am advanced thus far in my Inquiry after Happiness, is obvious. First, I endeavor to remove those objections which represent all inquiries and attempts after true Happiness in this Life, either as fantastic or unnecessary; or, which is as bad, vain, and to no purpose: and after I have asserted the value and possibility of happiness, I in general point out the true reasons of our ill success in pursuit of it. In the Second Part, I state the true notion of human life, insist upon the several kinds of it, and show what qualifications and virtues the active and contemplative life demand; and then, consider, how life may be prolonged and improved. In this Third, I prosecute the same design which I had in the two former: the promoting human happiness. For Life, Perfection, and Happiness, have a close and inseparable dependence on one another. For, as life, which is the rational exercise and employment of our powers and faculties, does naturally terminate in perfection, so perfection, which is nothing else but the maturity of human virtues, does naturally end in that rest and peace, that tranquility, serenity, and joy, of mind, which we call Happiness.

 

 The method I observe in this Treatise, is: in the First Section, I consider Perfection more generally: in the Second, The several parts of it; and in the Last, The obstacles and impediments of our attaining it. In the first two Sections, I always first fix and explain the notion of that state which I discourse of. Next, I proceed to the fruits or advantages of it; and in the last place, prescribe the method by which it may be attained.

 

SECTION 1:

 

OF RELIGIOUS PERFECTION IN GENERAL.

 

CHAPTER 1:

 

Perfection a confirmed Habit of Holiness.

 

 RELIGION is nothing else but the purifying and refining nature by grace, the raising and exalting our faculties and capacities-, by wisdom and virtue. Religious Perfection, therefore, is nothing else but the moral accomplishment of human nature; such a maturity of virtue as man in this life is capable of. Conversion begins, Perfection consummates, the habit of righteousness: in the one, religion is, as it were, in its infancy; in the other, in its strength and manhood: so that perfection, in short, is nothing else but a ripe and settled habit of true holiness.

 

 According to this notion of Perfection, he is a perfect man whose mind is pure and vigorous, and his body tame and obsequious; whose faith is firm and steady, his love ardent and exalted, and his hope full of assurance; whose religion has in it that ardour and constancy, and his soul that tranquility and pleasure, which bespeak him a child of the light, and of the day; “a partaker of the divine nature, and raised above the corruption which is in the world through lust.”

 

 In this sense of the word Perfect, ST. PETER prays for those to whom he writes his Epistle,” But the GOD of all grace, who has called us unto his eternal glory by CHRIST JESUS, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.” (1 Pet. 5: 10.)

 

 The utmost height to which the Scripture exhorts us, is a steady habit of holiness; the brightest characters it gives of the perfect man, the loveliest descriptions it make us of the perfect state, are all made up of the natural and confessed properties of a ripe habit. There is no controversy that I know of, about the nature of a habit; we are all agreed that it is a kind of second nature, that it makes us exert ourselves with desire and earnestness, with satisfaction and pleasure; that it renders us fixed in our choice, and constant in our actions, and as averse to those things which are repugnant to it, as we are to those which are distasteful to our nature. And that, in a word, it so entirely and absolutely possesses the man, that the power of it is not to be resisted, nor the empire of it to be shaken off; nor can it be removed and extirpated without the greatest labor. All this is- a confessed truth, in the habit of sin; and there is no reason why we should not ascribe the same force and efficacy to a habit of virtue; especially, if we consider that the strength, easiness, and pleasure, which belong naturally to these habits, receive no small accession from the supernatural energy and vigor of the HOLY SPIRIT. I will, therefore, in a few words, show how that state of righteousness, which I term Perfection, answers this account I have given of a habit.

 

 Is habit in general a second nature This state of righteousness is in Scripture called,” the new man,” (Eph. 4: 24,)” the divine nature.” (2 Pet. 1: 4.) Does it consequently rule' and govern man Hear how ST. PAUL expresses this power of the habit of holiness in himself. “I am crucified with CHRIST; nevertheless I live, yet not I, but CHRIST liveth in me, and the life which I now live in the flesh, I live by the faith of the SON of GOD, who loved me, and gave himself for me.” (Gal. 2: 20.) This is a constant effect of habits, and is equally discernible in those of vice and virtue, that they sway and govern the man they possess: “ Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness” (Rom. 6: 16.)

 

 Shall I go on to a more distinct consideration of the properties of a habit 1. The First is, a great aversion for those things which are contrary to it, or obstruct us in the exercise of it. And this is directly the disposition of the perfect man towards temptations and sins: he is now ashamed of those things which before he gloried in; he is filled with a holy indignation against those things •which before he took pleasure in; and that which before he courted with fondness and passion, he now shuns with fear and vigilance. In brief, the Scripture describes such a one as possessed with an utter hatred and abhorrence of every evil way, and as an irreconcilable enemy to every thing that is an enemy to his virtue and his GOD. And how can this be otherwise The love of GOD must necessarily imply an abhorrence of evil; and that habit which confirms and increases the one, must confirm and increase the other too.

 

 2. The next property of a habit is, that the actions which flow from it are (if we meet not with violent opposition) performed with ease and pleasure: what is natural, is pleasant and easy, and habit is second nature. When the love of virtue, and the hatred of vice, have once rooted themselves in the soul, what can be more natural than to follow after the one, and shun the other Since this is no more than embracing and enjoying what we love, and turning our backs on what we detest. This therefore is one constant character of perfection in Scripture: delight and pleasure are every where said to accompany the practice of virtue, when it is once grown up to strength and maturity: “ The ways of wisdom are ways of pleasantness, and all her paths are peace.” (P>0v. 3: 17.) “Perfect love casteth out fear.” (1 John 4: 18.) And to him that loves,” the commandments of GOD are not grievous.” (1 John 5: 3.) Hence it is, that” the good man's delight is in the law of the LORD, and that he meditates therein day and night.” (Psa. 1: 2.) Nor does he delight less in action than meditation; but grows in grace as much as knowledge; and abounds daily more and more in good works, as he increases in the comfort of the HOLY GHOST.

 

 3. Vigor and activity, or much earnestness and application of mind, is a third property of a habit. It is impossible not to be intent upon those things for which we have even an habitual passion, if this expression may be allowed me: an inclination which has gathered strength and authority from custom, will exert itself with some warmth and briskness. Now certainly there is nothing more frequently required of, or attributed to, the perfect man in Scripture, than zeal and fervency of spirit in the wajs of GOD; and no wonder; for when actions flow at once from principles and custom; when they spring from love, and are attended by pleasure, and are incited and quickened by faith and hope too; how can it be, but that we should repeat them with some eagerness, and feel a holy impatience as often as we are hindered or disappointed

 

 Lastly, Is constancy and steadiness the property of a habit It is an undoubted property of perfection too. In Scripture, good men are every represented” as standing fast in the faith; steadfast and immovable in the works of GOD; holding Jast their integrity: “ in one word, as constantly following after righteousness, and maintaining a good conscience towards GOD and man. And so natural is this to one habitually good, that ST. JOHN affirms of such a one,” that he cannot sin: Whosoever is born of GOD, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of GOD.” (1 John ni. 9.)

 

 Thus I have cleared my notion of perfection from Scripture: nor need I multiply more texts, to prove what I think no man can doubt of, unless he mistake the main design of the Gospel; which is to exalt us to a steady habit of holiness: “ The end of the commandment,” says ST. PAUL,” is chanty, out of a pure heart, and of a good conscience, and of faith unfeigned.” This is the utmost perfection man is capable of, to have his mind enlightened, and his heart purified; and to be informed, acted, and influenced by faith and love, as by a vital principle: and all this is essential to habitual goodness.

 

 If any one desire further light or satisfaction in this matter, let him read the eighth chapter to the Romans, and he will soon acknowledge, that he there finds the substance of what I have hitherto advanced. There, though the word itself be not found, the thing called Perfection is described in all the strength and beauty, in all the pleasure and advantages, of it: there the disciple of JESUS is represented as one “who walks not after the flesh, but after the Spirit;” as one whom “the law of the Spirit of Life in CHRIST JESUS has set free from the law of sin and death; “one who prays,” does not mind or relish the things of the flesh, but of the Spirit;” one” in whom the Spirit of CHRIST dwells: “ he does not stand at the door and knock; he does not make a transient visit; but here he reigns, and rules, and inhabits: one, finally, in whom” the body is dead because of sin, but the spirit is life because of righteousness.” And the result of this is the joy and confidence, the security and transport, that become the child of GOD.” Ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself bearing witness with our.spirit, that we are the children of GOD: and if children, then heirs, heirs of GOD, and joint-heirs with CHRIST.” And now, it is no wonder if the perfect man” long for the revelation of the glory of the sons of GOD;” if he cry out in rapture, “If GOD be for me, who can be against me Who shall lay any thing to the charge of GOD'S elect Who shall separate me from the love of CHRIST” If any one would see the perfect man described in fewer words, he needs but cast his eye on Rom. 6: 22: “ But now being made free from sin, and become servants to GOD, ye have your fruit unto holiness, and the end everlasting life.”

 

CHAPTER 2:

 

Inferences deduced from the true Notion of Perfection.

 

 HAVING fixed the Notion of Perfection, and proved it consonant to Scripture, I have nothing now to do, but by way of inference, to represent the advantages we may reap from it.

 

 1. It is from hence, plain, that perfection must not be placed in fantastic speculations, or voluntary observances but in the solid and useful virtues of the Gospel; in the works of faith, the labor of love, and the patience of hope; in the purity and humility of a child of light; in the constancy and magnanimity which become one who has brought the body into subjection, and has set his affections on things above. This state of Perfection is well enough described by the rule of ST. BENET: Ergo his omnibus humilitatis gradibus ascensis, Monachus mox ad charitatem, Sic.” The monk having passed through these several stages of humility or mortification, will arrive at that love of GOD which casteth out fear; by which he will be enabled to perform all things with ease and pleasure, and, as it were, naturally, which before he performed with reluctancy and dread; being now moved and acted, not by the terrors of hell, but by a delight in goodness, and the force of an excellent habit: both which CHRIST by his SPIRIT vouchsafes to increase and exalt in his servants, now cleansed and purged from all sin and vice.”

 

 2. This notion of perfection proves all men to lie under an obligation: for as all are capable of a habit of holiness, so it is the duty of all to endeavor after it. If perfection, were, indeed, an angelical state; if it did consist in an exemption from all defects and infirmities, and in such- an elevation of virtue, to which nothing can be added; then I confess, ail discourses of it, and much more all attempts after it, would be vain.

 

 But if Christian perfection be only a well confirmed habit in goodness, if it differ from sincerity only, when sincerity is in its weakness and infancy, not when grown up, then it is plain, that every Christian lies under an obligation to it. Accordingly, the Scripture exhorts all” to perfect holiness in the fear of GOD; to go on to perfection: “ (Heb. 6::) and it assigns this as one great end of the institution of a ministry in the churches of CHRIST, namely,” the perfecting of the saints, the edifying the body of CHRIST, till we all come to the unity of the faith, and of the knowledge of the SON of GOD, unto a perfect man, unto the measure of the fullness of CHRIST.” (Eph. 4: 12, 13.) And hence it is, that we find the Apostles pursuing this great end, by their prayers and labors, earnestly contending and endeavoring to present all Christians perfect before GOD.” Night and day praying exceedingly, that we might see your face, and might perfect that which is lacking in your faitlure (1 Thess, 3: 10.)” Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in CHRIST JESUS.” (Col. 1: 28.)

 

 3. It is very easy to discern now where we stand in reference to Perfection; how remote we are from it, or how near to it. And because this is a matter of no small importance, and men are generally backward to advance into such reflections as may breed any disturbance to their peace, or any diminution of their good opinion of themselves, I shall endeavor by several particular deductions, to lay every man's state as plainly open to view as I can.

 

 (1.) Then, from the notion I have given of Perfection, it appears, that if a man's life be very uneven, inconstant, and contradictory to itself; if he yield to-day to the motives of the Gospel, and impulses of the SPIRIT, and tomorrow to the solicitations of the flesh, and temptations of the world, he is far from being perfect; so that there is not ground enough to conclude him a sincere or real, though imperfect, convert. The only certain proof of regeneration, is victory: “ He that is born of GOD, over-cometh the world.” (1 John 5: 4.) Faith is not saving and justifying, unless it subdue the will, and captivate the heart. We may have sudden heats and passions for virtue; but if they be too short-lived to implant it in us, this is not that love which animates and impregnates a Christian: it is not” faith working by love.” Lastly, we may have good purposes, intentions, nay, resolutions; but if these prove too weak to obtain a conquest over our corruptions; if they prove too weak to resist the temptations we are wont to fall by, it is plain they are not such as can demonstrate us righteous, or entitle us to a crown, which is promised to him that overcometh. Here I think it is well worth considering, whether that great change in the nature of a sinner which is called holiness, be now effected at once, and in a moment, or not.

 

 It is certain in the primitive times, when the conviction of a sinner was wrought by a dazzling light, and by exuberant influxes of the SPIRIT, sanctification (as in the Gaoler and his family, Acts 16:) might be wrought in one hour. But I doubt it is rarely so with us at this day; * our convictions in the beginning of conversion are seldom set full and clear as theirs: and, if we may judge by the effects, it is but seldom that the principle of a new life is infused in the same power it appears to have been in them, And if so, then these things will follow: 1. Though in the first plantation of the Gospel, men being converted as it were in a moment, engrafted into CHRIST, and receiving the HOLY GHOST, the earnest of their justification or acceptance with GOD, and their future glory; we may very well say of them, that they were not only justified, but also knew themselves to be so, before they had brought forth any other fruit of righteousness, than what was implied in the dedication of themselves to CHRIST by that solemn rite of baptism; but at this day conversion is not effected in the same manner; t righteousness is not brought forth into victory, but by long labor. 2. The doctrine of infused habits has been much ridiculed as absurd; and I must confess, if it be essential to a habit, to be acquired by length of time, and repetition of the same acts, then an, infused habit is a very odd expression: but why GOD cannot produce in us those strong dispositions to virtue in a moment, which are naturally produced by time; or why we may not ascribe as much efficacy to infused grace, as Philosophers are wont to do to repeated acts, I cannot can I see why such dispositions, when infused, see may not be called habits, if they have all the properties and effects of a habit. And that such excellent dispositions were on a sudden-wrought in the minds of Christians in the beginning of Christianity, is too plain from the history of those times to need a proof.

 

 (2.) He that feels in himself little or no fervency of spirit, little or no hunger and thirst after righteousness. I see not how so much indifference and sluggishness can consist with a sincere love of GOD: and the best advice that can be given such a one, is surely that of ST. PETER, that by adding one degree of virtue to another, he would use” all diligence to make his calling and election sure.” (2 Pet. 1: 10.)

 

 (3.) If a man's religion produce very few good works, or such only as pt him to little travail or expense, we may conclude that this man is not perfect- his charity is too weak, too narrow, to be that of a real Christian: this remark, that the inconsiderabteness of our good works is reason enough to question, not only one's perfection, biat sincerity, holds good in such cases only, where neither the opportunity nor capacity of higher and nobler performances is wanting. I da* not pronounce, that ao man can be a Christian, unless he be fit to be a martyr: it is true, the lowest degree of sincerity must imply universal obedience, in defiance of all temptations: but yet that grace may be sufficient to save a man, that is sufficient to master the difficulties he is to encounter with, although he should not be able to grapple with the trials to which another man may be subject. Surely the wisdom and the faithfulness of GOD can be no further concerned, than to qualify any one for the discharge of those duties which he thinks fit to call him to: and if the discharge of such duties be not a sufficient proof of our sincerity, we can never have any, but must be always held in suspense about our future state,

 

 (4.) If the duties of religion be very troublesome and uneasy to a man, we may from hence conclude, that he is not perfect: for though the beginning of wisdom and virtue be generally harsh and severe to the fool and sinner, yet to him that has conquered,” The yoke of CHRIST is easy, and his burden light;” to him that is filled with the love of GOD, “his commandments are not grievous: “ hence the observation of the Son of SIRACH: “ For at the first she will walk with him by crooked ways, and bring fear and dread upon him, and torment him with her discipline, until she may trust his soul, and try him by her laws; then will she return the straight way unto him, and comfort him, and show him her secrets.” (Esdras 4: 17, 18.) The reason of this assertion is palpable; it is the nature of a habit to render difficult things easy, harsh things pleasant, to fix a floating and uncertain humor, to nurse and ripen a weak and tender disposition into nature. And it is as reasonable to expect these effects in religious, as in any other sorts of habits.

 

 Lastly, He who does not find religion full of pleasure, who does not glory in GOD, and rejoice in our LORD JESUS, he who is not filled with an humble assurance of the divine favor, and a joyful expectation of immortality and glory, does yet want something: he is yet defective, with respect either to the brightness of illumination, the absoluteness of liberty, or the ardor of love; he may be a good man, and have gone a great way in his Christian race; but there is something still behind to complete and perfect him; some error or other creates him groundless scruples, some incumbrance, or impediment, or other; whether an infelicity of temper, or too warm an application to something of the world, retards his vigor, and abates his affections.

 

 The next thing I am to do, according to the method I have proposed, is, to consider the fruits and advantages of Perfection. A consideration which will furnish us with many motives to it, and demonstrate its subserviency to our happiness.

 

CHAPTER 3:

 

A general Account of the Blessed Fruits and Advantages of religious Perfection.

 

 I BEGIN with assurance; which may relate to the time present or to come: for the resolution of two questions, gives the mind a perfect ease about this matter. The first is, Am I assured that I am at present in a state of grace The second, Am I assured that I shall continue so to my life's end To begin with the first: the answer of this inquiry depends on three grounds:*—

 

 1. A divine revelation, which declares in general, who shall be saved; namely, they who repent and believe. Heaven lies open to all that perform these conditions; every page of the Gospel attests this; this is the substance of CHRIST'S commission to his Apostles, that they should preach repentance and remission of sins through his name amongst all nations.

 

 2. The Second ground of assurance, as it relates to our present state, is an application of the conditions of life laid down in the Gospel to a man's own particular case, thus: “ They that repent and believe shall be saved: “ I repent and believe; therefore I shall be saved. Now that a man upon an examination of himself, may be thoroughly assured that he does repent and believe, is evident from Scripture, which does not only exhort us to enter upon this examination, but also asserts, that assurance, joy, and peace, are the natural fruits of it: “ Examine yourselves whether you be in the faith; prove your own selves: know ye not your own selves, how that JESUS CHRIST is in you, except ye be reprobates” (2 Cor. 13: 5.)” But sanctify the LORD GOD in your hearts; and be ready always to give an answer to every man that asks you a reason of the hope that is in you, with meekness and fear.” (1 Pet. iu. 13.)” And hereby we do know that we know him, if we keep his commandments.” (1 John 2: 3.) It is true, men often deceive themselves, and entertain a more favorable opinion”5 their state than they ought. But whence proceeds this Even from too partial or superficial reflections on themselves, or none at all. And therefore the Apostle teaches us plainly, that the only way to cosreet this error, is a sincere and diligent search into ourselves: “ For if a man think himself to he something when he is nething, he deceiveth himself: but let every man prove his own work; and then shall be have rejoicing in himself alone, and not in another.” (Gal. 5: 34.)

 

 And then a sincere Christian may easily discern, his spiritual state by the inward movings and actings of the soul: for is it possible that s-ach a one should be ignorant, what impressions divine truths make upon him Is it possible he should be ignorant, whether his faith stands firm against the shock of all carnal objections; whether he earnestly desire to please God, as loving him above all things; whether he thirst after the consolation and joy of the Spirit, more than after that of sensible things Is it possible that the soul should be carried upwards frequently on the wings of faith and1 love, that it should maintain a familiar conversation with heaven,, that it should long to be delivered from this world of trouble, and this body of death, and to enter into the regions of peace, of life, and righteousness is it possible, I say, that these should be the affections, the longings and yearnings of the soul, and yet that he who often enters in,to his closet, and communes with his own heart, should be ignorant of them It cannot be. In a word, can the reluctances of the body, and the allurements of the world, be disarmed, weakened, and reduced Can the hunger and thirst after righteousness be eager, the relish of spiritual pleasure brisk and delightful, and contempt of worldly things really and thoroughly settled, and yet the man be insensible of all this It cannot be. But if we feel these affections, in us, we may safely conclude, that we are partakers of the divine Mature; that” we have escaped the corruption that is in the world through lust;” and that “ we are growing up into a perfect man, to the measure of the stature of the fullness of CHRIST.”

 

 One would think, there should be nothing further needful to establish the consolation of a Christian; and yet GO-D, ant of regard, no doubt, to the vast' importance and happy influence of assurance; rVas furnished1 us with another ground1 of it, which is, the testimony of the Spirit.* This Spirit, as it assists us in our examination, so it ratifies and confirms1 our sentence by its suffrage, fortifying our assurance, and increasing our joy. All this the Scripture expressly teadhes as; for the Spirit is called, K The earnest of our inheritance, the seal of our redemption.” (Eph. 1: 13, 14; 4: 30, 31; 2 Cor. 2: 1&; 5: 1.) And if itf were supposed that tfiese places relate more immediately to the spirit of promise which was conspicuous in miracles; yet there are texts enough which assure us, that the SPIRIT of GOD should be imparted to believers through all succeeding ages, and1 that this should be one effect of it to comfort us, and be a pledge to us of the divine favor: Thus,” Now the GOD of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the HOLY GHOST.” (Rom. XT. 13.) And,” For ye have not received the Spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father: the SPIRIT itself beareth witness with our spirit, that we are the children of GOD; and if children, then heirs, heirs of GOD, and joint-heirs with CHRIST.” (Horn. viii. 15, Iff.) If it be here demanded what this testimony of the SPIRIT is, I answer, it is a powerful energy of the blessed SPIRIT, first witnessing GOD'S love to us, and then shedding abroad and increasing the love of GOD in our

 

hearts. This is the Spirit of adoption, the Spirit of obsig-nation, the Spirit of glory, and the Spirit of love; happy is he who is partaker of it.

 

 3. Assurance may regard the time to come; and it conduces very little less to the peace and pleasure of a Christian, to be assured that he shall persevere in a good state, than that he is now in one. Let us therefore, in the next place, examine what grounds the perfect man may have for such a persuasion: now these are likewise three. (1.) The favor of GOD for the perfect man. (2.) The sufficiency of divine assistance. And (3.) The conscience of his own integrity.

 

 (1.) The favor of GOD. I need not go about to prove that GOD'S” eyes are always upon the righteous, and his ears always open to their prayers;” that they are the dear objects of his delight and love: reason and Scripture both abundantly attest this; and the repeated promises of GOD to good men encourage them to hope from GOD whatever beloved children may from a tender and kind father. Is not this enough then to inspire the perfect man with great and confident hopes He knows, not only that GOD is an immutable GOD, free from all levity and inconstancy; and therefore, that nothing less than presumption and obstinacy, habitual neglect, or wickedness, can tempt him to recall his gifts, or repent him of his favors: He knows not only that” GOD is faithful, and will not suffer him to be tempted above what he is able;” but he knows also, that he has a powerful” Intercessor at the right hand of GOD, an advocate with the FATHER,” who cannot but prevail. Nor is this all yet: he has a great many things that plead for him with GOD: there are his tears which are bottled up; there are his prayers and alms which are gone up for a memorial before GOD; there is a book of remembrance written, wherein all his pious discourses are registered; and GOD is faithful, and cannot forget his works and labor of love. The SPIRIT of GOD will not soon quit the bosom that it so long resided in; it will not suffer itself to be divided from that person with whom it had entered into so close an union, that it seemed as it were incorporated with him, and become essential to his being; whence it is that the SPIRIT is said to be grieved, when he is forced and compelled to retire.

 

 (2.) The second ground of assurance for the time to come, is, the sufficiency of divine assistance. The good man is well assured, that GOD will never refuse the protection of his providence, or the aid of his SPIRIT. And what can be too difficult for such an one Providence can prevent a temptation, or remove it; the SPIRIT can support him under it, and enable him to vanquish it; nay, it can enable him to extract new strength and vigor from it: “ My grace is sufficient for thee: “ (2 Cor, 12: 9:) the truth of which assertion has been illustriously proved by the victories of martyrs and confessors, who triumphed over the united force of men and devils. Though then the conscience of human frailty may awaken in the best of men fear and caution, the assurance of divine assistance cannot but beget in them a holy confidence.

 

 (3.) The conscience of his own integrity is a third ground of a good man's confidence. He knows that nothing but crying provocations can quench the SPIRIT, and oblige GOD to desert him; and he has reason to hope that this is that he cannot be guilty of heresy, that presumptuous wickedness is not only repugnant to his principles, but to the very bent of his nature, to all the inclinations and passions of his soul. Can he ever willfully dishonor and disobey GOD, who loves him above all things Can he forsake and betray his SAVIOR, who has long rejoiced and gloried in him; who has been long accustomed to look upon all the satisfactions of this life as dung and dross, in comparison of him Can he, in one word, ever be seduced to renounce and hate religion, who has had so long an experience of the beauty and of the pleasure of it Good habits, when they are grown up to maturity, seem to me as natural as evil ones; and if so, it is no less difficult to extirpate the one than the other. And I think I have the Scripture on my side in this opinion. Does the Prophet JEREMIAH demand, “Can the Ethiopian change his skin, or the leopard bis spots Then may you that are accustomed to do evil, learn to do well.” (Jer. 13: 23.) ST. JOHN on the other hand does affirm, “Whosoever is born of GOD, doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of GOD.” (1 John Hi. 9.)”Whosoever abideth in him, sinneth not.'' ( Verse 6.)

 

 Here we have room enough for joy, and peace, and for caution too; room enough for confidence, and for watehfulnes to the Romanists, indeed, will not allow us to be certain of salvation, with such a certainty as that with which we entertain an article of faith; L e.^ we are not so sure that we are in the favor of GOD, as we are that there is a GOD; we are not so sure that we have a title to the merits of CHRIST, as we are, or may be, that JESUS is the CHRIST. Now if this assertion be confined to that assurance which regards the time to come, there is nothing very absurd or intolerable in it. For a less assurance than that which this doctrine excludes, will be sufficient to secure the pleasure and tranquility of the perfect man; but if it be designed against that assurance which regards our present state, then it is not agreeable either to reason, Scripture, or experience. For,—

 

 1. The question being about a matter of fact, it is in vain to argue that cannot be, which does appear manifestly to have been. And certainly they who rejoiced in CHRIST with joy unspeakable and full of glory, were as fully persuaded that they were in a state of grace and: salvation, as they were that JJ&STJS was risen from the dead.

 

 2. It is one thing to balance the strength and degrees of assurance; another to balance the reasons of it. For it is very possible that assurance may be stronger, where the reason of it may not be so clear as where the assurance is less. Thus for example: The evidence of sense seems to many learned men to be stronger than that of faith; and yet, through the assistance of the SPIRIT, a man may embrace” a truth that depends upon revelation, with as much confidence and certainty as one depending upon sense. And so it may be in. the case of assurance; the SPIRIT of GOB may, by its concurrence, raise our assurance as high as he pleases.

 

 But, 3. Why should not the certainty I have concerning my present state, be as divine and infallible, as that I have concerning an article of faith If the premises be infallible, why should not the conclusion He that repents and believes is in a state of grace,—is a divine, an infallible proposition: and why may not this other,—I repent and believe, be equally infallible, though, not equally divine What repentance and faith is, is revealed; and therefore there is no room for my being here mistaken. Besides, I am assisted and guided in the- trial of myself by the SPIRIT of GOD* So that the truth of this proposition, I repent and believe, depends partly upon the evidence of sense; ajtd I may be as suse of it, as of what I do, o# leave undone-,, partly upon the evidence of inward sensation, or my consciousness of my own thoughts j and I may be as sure of it as I can be of what I love or hate, rejoice or grieve for. And lastly, It depends upon the evidence of the SPIRIT of Go, which assists me ia the examination of myself.. And when I conclude from the former propositions, that I am m a state of grace, he confirms and ratifies my inference. And now let any one tell me, what kind of certainty that is, that can be greater than this I have taken this pains to set the doctrine of assurance in a clear light, because it is the great spring of the perfect Baa's comfort and pleasure, the source of his strength and joy. And- this puts me in mind of that other fruit of perfection: Its subserviency to our happiness in this life.

 

 That happiness increases in proportion with perfection, cannot be denied;. unless we will at the same time deny the happiness of a man to1 exceed that of an infant,, or the happiness of an angel that of a man. Now this truth being of great importance, and serving singly instead of a thousand motives to perfection, I will consider it closely.

 

 Happiness and pleasure are generally thought to be only two words for the same thing. Nor is this very remote from truth; for let but pleasure be solid and lasting, and what more is wanting to make man happy The best way, therefore, to determine how much perfection contributes to our happiness, is to examine how much it contributes to our pleasure.

 

 If, with the Epicurean, we think indolence our supreme happiness, and define pleasure by the absence of pain, then I am sure the perfect man will have the best claim to it. He surely is freest from the mistakes and errors, from the passions and follies, that embroil human life; he creates no evil to himself, nor provokes any unnecessary danger; his virtue effectually does that which atheism attempts in vain,—dispels the terror of an invisible power; he need not drown the voice of conscience by wine, or noise, or the toil of life; it speaks nothing to him but what is kind and obliging; it is his comforter, not his persecutor: and as to this world, he reaps that satisfaction and tranquility from the moderation of his affections, which ambition and avarice in vain promise themselves from preferments, or the increase of wealth. If, therefore, there were any state on this side heaven exempt from evil, it must be that of the perfect man. But he knows the world too well to flatter himself with the expectation of indolence, or an undisturbed tranquility here below; and is as far from being deluded by vain hopes, as from being scared by vain fears, or tortured by vain desires. He knows the world has its evils, and that they cannot wholly be avoided; he knows it, and dares behold them with open eyes, survey their force, and feel and try their edge; and when he has called in the aid of heaven, he shrinks not nor desponds; but meets evil with that courage, and bears it with that evenness of mind, that he seems, even in his afflictions, nearer to indolence, than the fool and sinner in his prosperity. So that there appears so much loveliness in the deportment of the perfect man, with respect to the evils of life, that for that reason alone, were there no other, I should prefer his virtue above any possession or enjoyment of life. Give me leave to compare the saint and the sinner on this occasion, and but very briefly: “ The wise man's eyes,” says SOLOMON,” are in his head, but the fool walketh in darkness.” (Eccles. 2: 14.) The wise man sees that he has enemies, I mean evils; and therefore he informs himself well of their strength, observes their motion, and prepares for the encounter: but stupidity is the greatest blessing of the sinner's life; and his-most admired quality is not to be apprehensive of evil, until” it crush him with its weight. If the sinner be not fool enough to arrive at this degree of brutality, then as soon as the report of the most distant evil, or the most inconsiderable, reaches his ear, how it fills his imagination, how it shakes his heart, and how it embitters his pleasures! And to what poor and despicable arts, to what base and dishonorable shifts does his fear force him! When on the same occasion we discover nothing in the perfect man, but a beautiful mixture of humility and faith, devotion and confidence, or assurance in GOD. “ He is not afraid of evil tidings; his heart is fixed, trusting in the LOHD: “ (Psa. cxii:) a frame of spirit, which to those who have opportunity and sense to observe it, renders him both more beloved and revered.

 

 Lastly, If we consider the wicked and the good man, actually under the pressure of evil, how much unlike is the state of the One to that of the other, even while the outward circumstances are the same! What cheerfulness, what courage, what resignation, what hopes adorn the one What instruction to all, what satisfaction to his friends and relations does his deportment afford I And how does it warm the breasts of those that converse with him, with an esteem for, and love of goodness, and himself! What charm, what delight is there in those gracious speeches that proceed at this time out of a good man's mouth! “ I know that my Redeemer liveth.” “ The LORD giveth, and the LORD taketh away; blessed be the name of the LORD.” “ Thou of very faithfullness hast

 

caused me to be afflicted.” “ GOD is the strength of my heart, and my portion for ever.” And how often does he pour out his heart in secret before God! How often does he reflect on the gracious and wise ends of divine chastisement! And how often does he, with desire and thirst, meditate on that fullness of joy which expects him in the presence of GOD! But let us cast our eye on the voluptuary, on the ambitious, on the covetous, or any other sort of sinner, under disgrace, poverty, sickness, or any such calamity; what a mean and despicable figure does he make! What impatience, what despondency, what guilt, what pusillanimity, does every word, every action betray! 

 

 Or, it may be, his insolence is turned into crouching and fawning; his rudeness and violence into artifice and cunning; and his irreligion into superstition. Various, indeed, are the humors, and very different the carriage of these unhappy men, in the day of trial; but all is but misery in a different dress; guilt and baseness under a different appearance. Here I might further remark, that that faith which produces patience in adversity, produces likewise confidence in prosperity. “ I will lay me down,” may every good man say,” and sleep, and rise again; for thou, LORD, shall make me dwell in safety.” And surely the one is as serviceable to the ease of human life as th other. But I think I have said enough to show, that if pleasure be supposed to imply no more than indolence, the perfect man has, without controversy, a far greater share of it than any other.

 

 But let us take pleasure to be, not a mere calm, but a gentle breeze; not mere rest and quiet, but a delightful motion; not the mere tranquility of the mind, but the transport of it, or something nearly approaching it. Perfection will suffer nothing by this change of the notion of pleasure. How many pleasures has the wise man, which depend not on fortune, to which the sinner is an utter stranger! What pleasure, what triumph is equal to that of the perfect man, when he glories in GOD, and makes his boast of him When he” rejoices in the LORD, with joy unspeakable, and full of glory” When, being transported by a vital sense of divine love, and strengthened and exalted by the mighty energy of the SPIRIT of adoption, he maintains a” fellowship with the FATHEK, and with his SON, JESUS All communion with GOD consists in this joy of love and assurance, and has a taste of heaven in it. Let the most fortunate, and the wisest Epicurean too, ransack all the storehouses and treasures of nature; let him muster together all his legions of pleasure, and let him, if he can, consolidate and incorporate them all; and after all, being put into the scale against this alone, they will prove lighter than vanity itself. To be the care, the delight, the love of an Almighty GOB j to be dear to him who is th Origin and Fountain of all perfections; LORD! What rest, what confidence, what joyy what ecstasy do these thoughts breed 1 How sublime, how lofty, how delightful, and ravishing, are those expressions of ST. JOHN: “ Behold what manner of love the FATHEK has bestowed upon us, that we should be called the sons of GOD! Therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons-of GOD, and it doth not yet appear what we shall be; but we know, that when he shall appear we shall be like him, for we shall see him as he is.” (1 John 3: 1, 2.) But I will descend to cooler and humbler pleasures. It is no-small happiness to the perfect man, that he can reflect on the truth and justice, the courage and constancy, the meekness and charity of his soul, with much gratitude towards GOD, and contentment in himself. Nor is it a matter of small importance: for, grant any one but this and he can never be very uneasy, or very miserable; but without this, there are very few things which will not disturb and discompose; and the most obliging accidents of life will have no relish in them. It is true, folly and vanity do sometimes create a self-complacency in the sinner; why, even then, it is pleasing error. 

 

 This will be very manifest upon the slightest view we can take of those actions, which are the true reason of the good man's satisfaction, and render his conscience a continual feast to him.

 

 It is commonly said,’ Virtue is its own reward.' And though it must be acknowledged, this is a reward which is not sufficient in all cases, nor great enough to vanquish some sorts of temptations, yet there is a great deal of truth and weight in this saying. For a state of virtue is like a state of health or peace, of strength and beauty; and therefore desirable on its own account. And if pleasure, properly speaking, be nothing else but the agreeable exercise of the powers of nature about their proper objects, and if it be then complete, when these powers are raised, and the exercise of them is free and undisturbed; then certainly virtue, which is nothing else but the perfect action of a perfect nature, as far as the one and the other may be admitted in this state of mortality, must be a very considerable pleasure. Acts of wisdom and charity, the contemplation of truth, and the love of goodness, must be the most natural and delightful exercise of the mind. Indeed, how many, how various, are the exercises and employments of the mind of man! And when it is once polished and cultivated, how agreeable are they! 

 

 To find out, to illustrate and adorn, to prove and demonstrate, to weigh and distinguish, to deliberate calmly and impartially, to act with an absolute liberty, to despise little things, and look boldly on dangers; to do all things dexterously, to converse with a sweet and yet manly air, in honest and open, yet taking, obliging language; how delightful are these things in themselves! How much do they conduce to the service, the beauty, and dignity of human life! To these accomplished minds we owe histories, sciences, arts, trades, laws. From all which, if others reap an unspeakable pleasure, how much more the authors, the parents of them! And all this puts me in mind of one great advantage which the perfect man enjoys above the most fortunate sensualist; which is, that he can never want an opportunity to employ all the vigor of his mind, usefully and delightfully. Whence it is, that retirement, which is the prison and the punishment of the fool, is the paradise of the wise and good.

 

 But let us come at length to that pleasure which depends upon external objects; where, if any where, the fool and sinner must dispute his title to pleasure with the wise and good. Yet how many things are there here which force us to give the preference; to the wise man! I will not urge, that a narrow, a private fortune can furnish store enough for all the appetites of virtue; that a wise man need not at any time purchase his pleasure at too dear a rate; he need not lie, nor cheat, nor crouch, not-fawn: this is the price of sinful pleasure. I will not, I say, urge these and the like advantages, since the woild thinks it want of spirit to be content with a little; and want of wit not to practice those arts, let them be never so base, by which we may compass more. I will only remark these few things:

 

 1. The wise man's prospect is enlarged. He is like an artist, or philosopher, who discovers a thousand beauties in a piece, wherein the idiot can see none. He sees in all the •works, in all the providences of GOD, those depths, those contrivances, which the fool cannot fathom; that order, that harmony, of which the sinner is insensible.

 

 2. The pleasure of sense that is not refined by virtue, leaves a stain upon the mind; it is coarse and turbulent, empty and vexatious. The pleasure of virtue is like a stream, which runs indeed within its banks, but it runs smooth and clear, and always feeds the current. But the pleasure of sin is like a land-flood, impetuous, muddy, and irregular; and as soon as it forsakes the ground it overflowed, it leaves nothing behind it but slime and filth.

 

 Lastly, The wise man, forming a true estimate of the objects of sense, and not looking upon them as his ultimate end, enjoys all that is in them, and is not fooled by a expectation of more.

 

 Thus, having considered the objects of human pleasure, two things are plain: First, that the perfect man has many sources of pleasure, which the sinner never tastes of, which he cannot relish, which he is a stranger- to. Next, as' to outward things, that he has even here many advantages above the other. But what is more considerable

 

yet, is all the claim the sinner lays to pleasure, is confined to the present moment, which is extremely short, and extremely uncertain; the time that is past and to come he quits all pretension to, or ought to do so. As to the time past, the-thing is self-evident; for the sinner, looking back, sees his pleasures and satisfactions, the good man his trials and temptations, past and gone. The sinner sees an end of his beauty and his strength; the good man of his weaknesses and follies. The one, when he looks back, is encountered with sin and folly, wickedness and shame; the other with repentance and good works. Guilt and. fear haunt the reflections of the one; peace and hope attend those of the other. As to the time to come, the Atheist has no prospect at all beyond the grave; the wicked Christian a very dismal one; the -weak and imperfect a doubtful one; only the wise and perfect an assured, joyful, and delightful one. And this puts me in mind of that which is the proper fruit of perfection, and the truest and greatest pleasure of human life', that is, assurance; assurance of the pardon of sin, assurance of the divine favor, assurance of immortality and glory.

 

 Need I prove, that assurance is an unspeakable pleasure One would think, that to man, who is daily engaged in a conflict with some evil or other, it were superfluous to prove that it is a mighty pleasure to be raised, though not above the assault, yet above the venom and malignity of evils; to be filled with joy, and strength, and confidence; to ride triumphant under the protection of the divine favor, and see the sea of life swell and-'toss itself in vain, in vain threaten the bark it cannot sink, in vain invade the cable it cannot burst. One would think, that to man, who lives all his life long in bondage for fear of death, it should be a surprising delight to see death lie gasping at his feet, naked and impotent, without sting, without terror. One would finally think, that to man, who lives rather by hope than enjoyment, it should not be necessary to prove, that the Christian's hope is greater, its objects more glorious, and its success more certain, than that of any worldly pleasure; and that it is a delightful prospect to see the heavens opened, and JESUS, our JESUS, our Prince and Savior, sitting at the right hand of GOD.

 

Thus I have, I think, sufficiently made out the subserviency of perfection to the happiness of this present life. Nor can I imagine what objections can be sprung to invalidate what I have said, unless there be any thing of color in these two: 

 

 1. To reap the pleasure, will some one say, which you have described here, it requires something of an exalted genius, some compass of understanding, some sagacity and penetration. To this I answer, I grant indeed that some of those pleasures which I have reckoned up as belonging to the perfect man, demand a spirit raised a little above the vulgar; but the richest pleasures, not the most polished and elevated spirits, but the most devout and charitable souls are best capable of. Such are the peace and tranquility which arise from the conquest of all inordinate affections; the satisfaction which accompanies a sincere and vigorous discharge of duty, and our reflections upon it; the security and rest which flow from self-resignation, and confidence in the divine protection; and, lastly, the joy that springs from the full assurance of hope.

 

 But, 2. It may be objected, It is true, all these things seem to hang together well enough in speculation; but when we come to examine the matter of fact, all you have said 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 visionary scheme of happiness. For how few are there who feel all this to be truth, and experience the pleasure you talk of! How few are there in whom we can discover any signs of this spiritual joy, or fruits of a divine tranquility or security! I answer, in a word, the examples of mature virtue are very few; religion runs very low, and the love of GOD and goodness in the bosoms of most Christians, suffers such an alloy and mixture, that it is no wonder at all if so imperfect a state breed but very imperfect hopes, faint and doubtful joys. But I shall have occasion to examine the force of this objection more fully, when I come to the obstacles of perfection.

 

 3. It may be objected against the account I have given of the growth of virtue, that when I come to the maturity of it”, my colors are too bright, my strokes too bold, and the form I have given it too divine. For you describe it, will one say, as if man, now grown perfect, had nothing to do but to enjoy GOB and himself; as if he were already entered into rest; as if he had nothing to do but to rejoice continually: nothing further to press after, nothing to combat, nothing to contend with: whereas the Fathers generally, and all judicious modern writers, seem to place perfection in nothing higher than in a perpetual progress towai'ds it; they look upon life as a perpetual warfare, and utterly deny any such height or eminence as is raised above clouds and storms, above troubles and temptations. To this I have several things to say:—First, I have described the Christian's spiritual progress in the same manner, and, as near as I could, in the same words which the Scripture does. Secondly, I do not pretend any where to assert, that there is any state in this life raised above trials and temptations. Thirdly, As the world now goes, perfection is a state we arrive at very late; * and all the way to it full of labor and travail, full of dangers and difficulties; so that upon this account, the life of man may well be said to be a perpetual warfare. But, fourthly, I do by na means affirm, that the perfect man is incapable of improvement. Of this I shall have occasion to unfold my sense more fully afterwards.

 

CHAPTER 4:

 

Of the Means of Perfection.

 

 “SHOULD I insist particularly on every one of the means or instruments of perfection, it would lead me through the whole system of religion; it would oblige me to treat of all the articles of our faith, and all the parts of moral righteousness. For the virtues of the Gospel all afford mutual support and nourishment to one another; and prayer and the LORD'S Supper, not to mention meditation, psalmody, conversation, discipline, consist in the exercise of almost all Christian graces, as repentance, faith, hope, charity; but this would be an endless task. I purpose, therefore, here only to lay down some few general observations, which may serve for directions in the use of Gospel-means, point out the ends we are to aim at, and enable us to reap the utmost benefit from them.

 

 Subsect. 1. The practice of wisdom and virtue is the best way to improve and strengthen both. The practice of virtue gives a man great boldness towards GOD, mingles joy and pleasure in all his addresses to him, purifies and enlightens the mind, and entitles him to more plentiful measures of grace, and higher degrees of favor.”If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free.” (John viii. 31, 32.)” To him that has, shall be given, and he shall have more abundance.” (Matt. 13: 12.) If this be so, as undoubtedly it is, it is plain, that we ought not to be fond of such a solitude or retirement, as cuts off the opportunity of many virtues, which may be daily practised in a more public life. The true Hermit was at first little better than a pious extravagant: I will not say how much worse he is now. Meditation and prayer are excellent duties; but meekness, charity, mercy, and zeal, are not one jot inferior to them. The world is an excellent school to a good Christian; the follies and the miseries, the trials and the temptations of it, not only exercise and employ our virtue, but cultivate and improve it: they afford us both instruction and discipline, and advance us towards solid wisdom, and a well-settled power over ourselves.

 

 Religion is not to be confined to the church and to the closet, nor to be exercised only in prayers and sacraments, meditations and alms; but every where we are in the presence of GOD, and every word, every action, is capable of it. It is to the virtues or the errors of our common conversation and ordinary deportment that we owe both our friends and enemies, our domestic peace or troubles; and in a high degree, the improvement or depravation of our mind. Let no man then, that will be perfect or happy, abandon himself to his humors or inclinations in his carriage toward his acquaintance, his children, his servants. Let no man that will be perfect or happy, follow prejudice or fashion in the common actions of life: but let him assure himself, that by a daily endeavor to conform these more and more to the excellent rules of the Gospel, he is to train himself to the most absolute wisdom and perfect virtue he is capable of.

 

 Subsect. 2. The two great instruments, not of regeneration only, but also of perfection, are the Word and the SFIIUT of GOD. The Gospel contains all those truths that are necessary to the clear exposition of our duty, or to the moving and obliging us to the practice of it. And the SPIRIT supplies that supernatural strength that is necessary to enable us not only to will, but to do, that which is our duty.

 

 This then being unquestionable, that the Gospel and the SPIRIT are the two great instruments of Perfection, we may hence infer two rules, which are of the most universal use in the pursuit of perfection.

 

 1. We cannot have too great a value, too great a passion, for the book of GOD; nor fix our thoughts and hearts too earnestly upon the truths of it. We must entertain the Gospel, as that which has infallible truth in all its doctrines,, uncontrollable authority in all its precepts, a divine certainty in all its promises and threats, and a divine wisdom in all its counsels and directions: and he that thus believes, what light and beauty will he discern in all its descriptions of our duty! What force in all its persuasions! What majesty, what dignity, what life, what power, what consolation, what support! In one word, what heavenly virtue will he discern in each part of it, and what vast unfathomable wisdom -in the whole composure and contrivance of it! How will he then admire it, how will he love it, how will he study it, how will he delight in it! How will he be supported by the promises, and awed by the threats of it! How will’he be pierced by those exaggerations of sin, and enamoured 'by those lively descriptions of virtue he meets in it! How will he adore the goodness of GOD, conspicuous in our redemption! How will he be inflamed with the love of JESUS, and amazed at his condescension and humility This and much more is the natural effect of our receiving the Gospel as we ought, and pondering the truths of it with devout and incessant meditation. Nor will any one think I attribute too much to the study of this word of life, who shall consider that it is one of the great works of the HOLY SPIRIT," to incline our hearts to the testimonies of GOD, to write his laws in our hearts," to dispose us to attend to revealed truths, and, in one word, to fix our minds and thoughts upon them.

 

 2. Since the Spirit, together with the Gospel, is a joint principle of regeneration and perfection, it is manifest, that we ought to live in a continual dependance upon GOD. He must be our hope and confidence in the day of trial: lie must be our praise and boast in the day of victory, and in the day of peace. When we lie down, and when we rise up, we must say with the Psalmist, “It is thou, LORD, that makest me dwell in safety.” (Psa. i\. 8.) We must look upon ourselves as surrounded by enemies, and besieged by spiritual dangers, as DAVID was by temporal: and as he in the one, so must we in the other, expect strength and salvation from him.” Through GOD we shall do valiantly, for he it is that shall tread down our enemies.” (Psa. 9: 12.)” Many nations compass me round about; but in the name of the LORD I will destroy them.” And when we have conquered temptations, and routed the powers of darkness, we must ascribe all, not to our own strength, nor to our own watchfulness, but to the grace and power of GOD.

 

 Now, many will be the happy effects of this dependence upon GOD: we shall be passionately desirous of his presence, of his grace and favor; we shall prepare our souls, we shall awaken and dispose all our faculties, to receive him; we shall ever do the things that may invite and prevail with him to abide with us; we shall be apprehensive of his forsaking us, as the greatest evil that can befall us. •” Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors; and the King of Glory shall come in.” Awake, O my soul, raise thyself above this world and, flesh, that thou mayest be fit for the King of Glory to dwell in thee.” Who is the King of Glory The LORD strong and mighty, the LORD mighty in battle;” (Psa. 24: 7,8;) that HOLY SPIRIT that subdues our enemies, that strengthens us with might, and fills us with courage and holy alacrity. Nor does the Psalmist prepare his soul for GOD by meditation only, and spiritual recollection; but by a careful regulation of all his actions.” I wll behave myself wisely in a perfect way: O when wilt thou come unto me I will walk within my house with a perfect heart. I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.” (Psa. ci. 2, 3.) The result of all this, must needs be steadfastness and

 

growth in holiness and goodness. For, First, This is the natural influence of such a dependence upon GOD. It places us always before him, and makes us walk humbly and circumspectly, as becomes those that are awed by the presence of so holy a Majesty: “I have set the LORD always before me; because he is at my right hand, I shall not be moved.'1 Secondly, We cannot doubt but that GOD will plentifully bestow his grace on those who thus rely upon him. For where can he bestow it with more advantage to his glory, or to the propagation of holiness; both which are so dear to him Who is a subject more capable of it, or who can be better entitled to it, than he who thus depends upon GOD -As he begs it humbly, and receives it thankfully; so he will husband it carefully, and employ it zealously.

 

 Subsect. 3. In prayer, meditation, and other instrumental duties of religion, we are to aim at one or all of these three things. ]. The quickening and enlivening the conscience. 2. The confirming and strengthening our resolutions of obedience. 3. The raising and keeping up holy and devout affections.

 

 Great is the benefit of each of these. Tenderness of conscience will keep us not only from evil, but every appearance of it: increase of spiritual strength, will render us steadfast and immoveable in all the works of GOD; and holy passion will make us abound in them. To spiritual passion we owe the zeal and pleasure, to spiritual strength or liberty, the constancy and uniformity, of a holy life: and both strength and passion are generally owing to a tender and enlightened conscience. For while the conscience preserves a quick and nice sense of good and evil, all the great truths of the Gospel will have their proper force and efficacy upon us. These then are the genuine fruits of meditation, the Eucharist, Prayer, and Psalmody. If they do not add life and light to the conscience; if they do not augment our strength, nor exalt our passions; if they do not increase our detestation of sin, and our love to GOD and goodness; if they do not quicken and excite devout purposes; ff they do not engage and the flesh. The soul by holy joy, and heavenly pleasure; if, I say, they do not in some degree promote these things, we reap no benefit at all from them!

 

 But though the ends I have mentioned be of this great use to all, and consequently, all are obliged to aim at them, yet may the different imperfections of different Christians, render one of these ends more necessary than another; and by consequence, it will be wisdom more immediately and directly to intend and pursue that. For example: If a man's temper be such, that his passions soon kindle, and soon die again; that he is apt to form wise and great projects, and as unapt to accomplish any thing;. in this case, it will be his duty to aim especially –at, he increase of strength. But if on the other hand, a man's temper be cold and phlegmatic, slow and heavy; it is but fit that he should particularly apply himself to the exciting devout affections in his soul. For as excellent purposes often miscarry for want of constancy and firmness of mind: so steadiness of mind seldom, effects any great matter, when it wants life and passion to put it into motion. Again, if one's past life has been very sinful, or the present be not very fruitful, it will behoove such a one to increase the tenderness of conscience, to add more light and life to its convictions.

 

 Having thus, in few words, both made out the usefulness of those three ends to a Christian, in the performance of instrumental duties, and showed in what cases he may be obliged to aim more immediately at one than another; I will now inquire how these three ends may be secured and promoted.

 

 1. Of tenderness of conscience, or the full and lively convictions of it. To promote this, the first thing necessary, is Meditation. No man, who diligently searches and studies the book of GOD, can be a stranger to himself or to his duty. Not to his duty; for this book reveals the whole will of GOD in clear and full terms: it points out the great ends*of life so plainly, and conducts them by such unerring rules, that there is no variety of circumstances can so perplex our duty, but that an honest man by the help of this may easily discover it. For this reason it is, that the word of GOD is called light, because it distinguishes between good and evil, right and wrong; and like a lamp manifests the path which we are to choose, and disperses that mist and darkness with which the lust of man, and the subtlety of hell, has covered it. Nor can he that studies the word of GOD, be a stranger to himself any more than to his duty. 

 

 For this light ransacks all the recesses of the soul; it traces all its affections back to their first springs; it lays open all its desires and projects, and strips its most secret purposes of all their disguise: “ For the word of GOD is quick and powerful, and sharper than any two-edged sword; piercing even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart.” (-ffefr. 4: 12.) In a word, if we would preserve the conscience quick and sensible, we must be daily conversant in the book of GOD. For this commands with that authority, instructs with that clearness, persuades with that force, reproves with that purity, prudence, and charity, that we shall not easily be able to resist it. It describes righteousness and sin in such true and lively colors, proclaims rewards and punishments in such powerful and moving language, that it rouses even the dead in sin, penetrates and wounds the stupid and obdurate.

 

 To meditation we must add prayer. For this is a proper and essential means to renew in the soul the hatred of sin, and love of goodness, and to improve those impressions which meditation has made upon it. We cannot easily put up petitions to GOD with confidence, unless we do the things that please him; for our hearts will misgive us, and our very petitions will reproach us: and the mere thought of entering more immediately hito the presence of GOD, obliges us to a more careful examination of our actions.

 

 But this is not all; we are to pray, that GOD would enable us to search out and Discover our own hearts. “ Search me, O GOD, and know my heart: try me, and know my thoughts; and see if there be any wicked way in me; and lead me in the way everlasting.” (Psa. cxxxix. 23, 24.) And if we do this sincerely, GOD will undoubtedly grant our requests; and will lay open to us all our present defects, and show us how far short we come of the glory of GOD; that perfection of holiness and happiness, which many eminent saints actually arrived at upon earth. And we may be sure, that light which breaks in upon our mind with this brightness, will not suffer any latent corruptions to continue undiscovered; nor permit us to forget the stains and ruins, which the sins of our past life have left behind them.

 

 Conversation is another way, by which we must learn to know ourselves, and by which conscience is kept awake, and in its vigor. How convictive, how moving, is the discourse of a devout and pious friend! When he complains, or when he rejoices; when he relates the history of his own experience; when he lets us see the designs he has formed, and the ends his soul thirsts after; how does our heart burn within us What variety of affections does it raise in us, when he makes his remarks on human nature and the world; when he bewails the dishonor of GOD, and the decay of religion amongst us; when he relates the misery of sinners, and observes the particular sins and follies that occasion it How often does he hereby provoke us to wise reflections on ourselves How many new beauties does he discover to us in virtue How many deformities in sin, which had escaped our observation But it is not the conversation only of my friend, but his life also, from which I derive instruction and admonition. The perfections of my friend are the gentlest and the mildest, and yet the most awakening reproofs too, of my own defects; and by the freshness and lustre of his virtue, I discern best the weakness and the dimness of mv own. How often have I been moved to turn my thoughts with some indignation on my own heats and commotions, while I have admired and blessed the sweetness and the gentleness, the softness and the calm, very conspicuous in an excellent friend And when I have heard another mention his nightly praises, and those divine thoughts which filled the intervals of his sleep, and made those hours that are so burdensome to some, the most entertaining and delightful parts of his rest, how have I been inwardly filled with confusion and shame How have I upbraided and reproached myself, condemned the sluggishness of my days, the dullness and the wanderings of my soul by night And I believe every sincere man must find himself thus affected on the like occasions. For in this kind of reproof, there is something more of force and authority, than is to be found in any other: for the example of friends does not only teach us what we are to do, but demonstrates also that it may be done. Nor does virtue any where appear with so lovely and charming an air as in a friend.

 

 But after all, among all the benefits we gain by excellent friendships, we ought not to reckon this as the least, that it is one, and that an indispensable office of friendship, to admonish and reprove: “ For the reproofs of instruction are the paths of life.” (Prov. 6: 23.) But then, that we may be capable of this blessing, we must dispose our minds to expect and bear reproof. We must strive after an humble and teachable temper; and we must invite and encourage our friends to this kindest office; not only by unaffected request, but also by obeying their advice, pardoning whatever infirmity may be interspersed with it, and loving them the better, as indeed they deserve: for there is scarce any better proof of their affection, prudence, and courage, which they are capable of giving us.

 

 2. A second end of instrumental duties, is, the increase of spiritual strength. Now spiritual strength consists in the dominion we have over our affections and actions: and it stands upon two bases: The reduction of sin, and growth of virtue. Whatever weakens our propensions to sin, whatever promotes the subjection of the body, adds power and authority to the mind, and renders virtue more easy and pleasant. And because virtues have a mutual connection and dependance, therefore whatever promotes any,, promotes all; but especially, whatever strengthens our hope or fear, or enlarges our knowledge, and increases-our faith, confirms and establishes our resolution more than any thing else. Faith is the root, fear the guard, and hope the spur, of all our virtues. Faith convinces us what is our duty; fear makes us impartial, diligent, and watchful; hope, resolved and active in the prosecution-of it.

 

 It being thus clear, what our spiritual strength consists in, it will be easy to discern by what means we are to-gain it. But I can here only suggest those hints, which the reader must upon occasion, as he needs, enlarge and improve.

 

 (1.) Meditation is the first thing necessary. We must often survey the grounds of our faith; we must consider frequently and seriously, the Scripture topics of hope and fear; such are the death of JESUS, a judgment to come, the holiness and justice, and the omnipresence of GOD r we must diligently observe the wiles of SATAN, the arts and insinuations of the world and the flesh, and mark the progress of sin from its very beginning to maturity; and all this with a particular regard to the corruptions of our own nature, and the deceitfulness of our own hearts: we must often ponder the beauty and peace of holiness, the love of GOD and of JESCJS, the virtues, sufferings, and crowns of martyrs. And, finally, if we will increase in strength, we must practise this duty of meditation often, and not suffer ourselves to be withdrawn from it, or be-prevailed with to intermit it on any trivial pretences.

 

 But we must not only take care that meditation be frequent, but also that it be not loose and roving. To which end it will be necessary to study ourselves as well as the Scriptures, and to be intimately acquainted with the ad-Vantages and disadvantages of our constitution and our state; that so in our meditations on the Scriptures, we may more particularly have an eye to those vices we are most obnoxious to, and those virtues which are either more necessary, or more feeble and undergrown.

 

 After meditation must follow prayer. Great is the power of prayer, in promoting Christian strength and fortitude; whether we consider its prevalence upon GOD, or its influence upon ourselves. If we consider the latter, what divine force and energy is there in the confidence of faith, the joys of hope, the earnest longings and desires of love, the tender sorrows of contrition, the delight of praises and thanksgivings, the adorations of a profound humility, and the resolutions and vows of a perfect abhorrence of, and holy zeal and indignation against, sin! How do these things mellow and enrich the soul! How do they raise it higher and higher above “the corruption which is in the world through lust!” How do they renew it daily, and make it” partaker of the divine nature!” How naturally then must prayer fortify the mind, ripen good dispositions, and add strength and perfection to good habits! Since it is nothing else but a repeated exercise of almost all the graces of the Gospel, repentance, faith, hope, charity.

 

 (2.) If we inquire into the prevalence of prayer with GOD, we shall have further reasons to resolve, that it is a most effectual means of increasing our spiritual strength. What will GOD deny to the prayer of a righteous man He may deny him temporal things, because they are not good for him: he may refuse to remove a temptation, because this is often an occasion of his own glory, and his servant's reward: but he will never refuse him grace to conquer it. He will no more deny his SPIRIT to one who earnestly and sincerely begs it, than the natural parent will deny bread to his hungry and craving child. And no wonder, since grace is as necessary to the spiritual life, as bread to the natural: the goodness of GOD is more tender and compassionate than any instinct in human nature; and the purity and perfection of GOD more zealously solicitous for the holiness and immortality of his children, than earthly parents can be for the sickly perishing life of theirs.

 

 Thus then it is plain, that prayer contributes wonderfully to the strengthening and establishing the mind of man in goodness. But then we must have these two qualifications; it must be frequent, and incessantly importunate.

 

 [1.] It must be frequent. I would have this rule complied with as far as it may, even in our stated, regular, and solemn addresses to GOD.

 

 [2.] Prayer must be incessantly importunate. Importunate it will be, if the soul be disposed as it ought; that is, if it be disengaged from the world, and possessed entirely with the earnest expectation of a better; if it be humbled in itself, disclaim all strength and merit of its own, and rest wholly on the goodness and all-sufficiency of GOD. I add incessantly, in conformity to the parables of our LORD, (Luke 11: 8, and 18: 5,) and the command of the Apostle. (1 Thess. 5: 17.) And whoever considers human nature wellr and remembers how soon pious motions vanish, and how little they effect, will discern a plain reason, both for vehemence and perseverance in prayer: for vehemence, that the soul may be deeply impressed by pious passions; for perseverance, that such impressions may not be effaced. Nor let any one fancy, that prayer thus qualified, has not a better influence upon GOD, as well as upon ourselves. It is true, GOD is void of the defects of human passions, but not of the perfection of divine ones. Woe were to us, if GOD were an inflexible inexorable deity, and incapable of being wrought upon- by the incessant importunity of his poor creatures: woe were to us, if the softness and the tenderness of the divine nature did not infinitely exceed the little resemblances of it in man; if, in a word, GOD did not abound in goodness, and mercy, and compassion, more easily to be moved, than those human passions that bear some analogy to them.

 

 Next to conversation with GOD by prayer, the conversation of good men wonderfully contributes to the building us up in faith and virtue. How does the sense and expedience of such as deserve our esteem and affection, establish our judgment when they concur with us How does their knowledge enlighten us, and their example inflame us! A pious friendship renders religion itself more engaging: it reminds us when we are forgetful, supports us when we faint, and recalls us into the.right path when we get out of it. This is the business of conversation, the end of friendship. We should be often talking together of the things of GOD, communicating and laying open the state of our souls, our fears, our hopes, our improvements and defects. We should watch over one another, comfort and support one another; our discourse should always minister new warmth, or new strength, to our holy faith and love.

 

 But among all the means of grace, there is no one that does so much corroborate and nourish the soul of man, as the Holy Eucharist. How many wise and impartial reflections does the preparation for it occasion What unfeigned humility, and what a profound awe of the divine majesty, does a previous self-examination beget in us What a tender sense of the divine love does the contemplation of the whole mystery enkindle What firmness do we derive from repeated engagements; and these offered up with so much solemnity And how much, finally, is the habit of holiness improved by that spiritual pleasure, which the sensible assurances of grace and salvation work in us, by that awe and holy fear which the whole action leaves behind on our minds, and the zeal, vigilance, and circumspection, it obliges us to for the time following Not to mention here, how the participation of this Holy Sacrament obliges us to a most solemn exercise of repentance towards GOD, and faith in our LOUD JESUS CHRIST, of brotherly love, and the hope of immortality. Here, in a word, we prepare to meet GOD, as we would do in death and judgment: here we make an open profession of our holy faith, renounce the world and flesh, all our sinful or Vain desires, devote ourselves to the service of JESUS, and learn to expect happiness from nothing else but the merits and imitation of his cross. So profound is the wisdom of this institution, that it evidently speaks GOD the author of it, and proclaims the too common neglect of it in most parts of this nation, an inexcusable sin and folly.

 

 3. A third end of instrumental duties is, the raising and keeping up holy and devout affections. I know not why passion is so commonly undervalued and disparaged in religion, unless they who thus treat it, mean nothing by it, but a short-lived and superficial commotion of the mind, which leaves no print or relish behind it, and is presently succeeded by sin and folly. Holy passion is the vigor and strength of the soul; it is the state of the mind when it is thoroughly moved and affected. And therefore, to form to one's self religion destitute of passion, is little better than to content one's self with one that is lazy, lukewarm, and lifeless. And though there be some tempers very unapt to be moved, yet it is hard to imagine how even these can be wrought up to a resolution, or that resolution be supported and continued, without their being affected so thoroughly, as to feel either a real passion, or something very nearly approaching one.

 

 It is an excellent frame of spirit, when the soul is easily elevated and transported into holy passion; and all those virtues, or rather acts of virtue, which are described to the life, and which are by all judged most perfect and lovely, have most of passion in them. How warm and passionate was the love of DAVID for his GOD! What flame, what vehemence of desire was he moved by, when he cries out,” As the hart panteth after the water brooks, so panteth my soul after thee, O GOD; my soul thirsteth for GOD, for the living GOD!” (Psa. xlii. 1, 2.) What awful concussions and agitations of spirit did he feel, when he thus describes his fear: “ My flesh trembleth for fear of thee, and I am afraid of thy judgments!” (Psa. cxix. 120.) What tenderness of heart do we meet with in the repentance of ST. PETER, when” he went forth and wept bitterly!” Of MAEY MAGDALENE, when she “washed the Feet of our SAVIOR with her tears, and wiped them with the hairs of her head!” Nor were the pleasures of assurance more vehement than the sorrows of repentance, when the first Christians rejoiced” with joy unspeakable, and full of glory.” I wish with all my heart,, that all these excellent affections of soul could be rendered natural and habitual. The nearer we come to this, undoubtedly the perfecter. The more frequent, as well as the more vehement and fervent such affections are, the better certainly; for great is the force of holy passion. The flame of love refines our nature, and purifies it from all its dross; the tears of godly sorrow extinguish all our carnal and worldly lusts; and the agitation of fear preserves the chastity and purity of the soul. It is plain then, that our religion ought to be animated by holy passions; that the more frequent and natural these grow, the more perfect we are; that being the most excellent frame of spirit, when we are most thoroughly affected by divine truths. By what means we may attain to this, is now briefly to be considered.

 

 It is for want of close and particular applications, when divine truths do not move us. This now does not only call us to the frequent meditation of the most affecting subjects,—the majesty and omnipresence of GOD, the sufferings of CHRIST, death and judgment, heaven and hell; but it shows also how to model and form our meditations, that they prove not cold and sluggish. Let the object of our thoughts be described by the most sensible images or resemblances; let it be made as particular as it can, by fixing its eye upon us, and pointing its motion towards us. Prayer is an exercise very apt to move the passion. The mind having disengaged itself from all earthly affections, is prepared for the impression of truth and the SPIRIT of GOD; it draws nearer to the presence of GOD, and the sense of this sheds an awful reverence upon it; it has a clearer, calmer, and more serious view of divine things, than when it is- obscured and disturbed by worldly objects. 

 

 In a word, meditation is in this exercise rendered more solemn and more particular; and when the holy fire is kindled in the soul, it dilates and diffuses itself more and more, until the strength of desire, the vehemence of holy love, transcending the weakness of this mortal nature, we faint under the passions that we cannot bear.

 

 The LORD'S Supper is a holy nte, wonderfully adapted to raise excellent passions. Here CHRIST is, as it were, set forth crucified amongst us; we see his body broken, and his blood poured forth. Here, with a devout joy, we receive and embrace him by faith and love, in those symbols of his body and blood, and pledges of his love. The soul must be very ill prepared, it must have very imperfect notions of sin and damnation, the cioss of CHRIST, grace and salvation, which is not sensible of a crowd of holy passions springing up in it at this Sacrament. Hymns and psalms have a peculiar force and operation upon a pious mind. Divine poetiy has a noble elevation of thoughts; it does not devise and counterfeit passions, but only vents those that it feels; and these are pure and lovely, kindled from above. Therefore are all its characters natural, its descriptions lively, its language moving and powerful; and all is so directly suited to a devout mind, that it presently enters, moves, and actuates it, inspires and informs it with the very passions it describes; and though all good men are not equally moved in this duty, yet all, I believe, are more or less moved. It was very much the business of the Prophets, and all of prophetic education. Our LORD and his disciples practised it frequently. It was ever a great part of religious joy, and one of the greatest pleasures of pious retirement; and I wish from my heart the esteem of it were revived in our days. I persuade myself it would add much to the warmth and pleasure of devotion, and would introduce religion into our families.

 

 And this reminds me, that as I have under every head taken notice of the advantages of conversation, so I should not forget it here. This has a lively influence upon our minds, and always kindles in the soul a gentle heat. And did we but accustom ourselves to entertain one another with discourse about another world; did we mingle the praises of GOD with the feasts and joys of life; did we retire to our country-houses to contemplate the variety and riches of divine wisdom and bounty in those natural scenes of pleasure which the country affords, and did we now and then invite our friends to join with us in offering up hallelujahs to GOD on this account, what brightness and serenity, what calm and pleasure, would this diffuse through all our souls, through all our days! To this that I have said touching the exciting holy passions, I will only add one observation, formed upon those words of the Apostle: “ Is any among you afflicted let him pray. Is any merry let him sing psalms: “ (James 5: 18:) That religion must be accommodated to nature, and that devout passions will soon shoot up, when they are engrafted upon a natural stock. With which I will join this other, That since we are most affected by such truths as are most particular, circumstantiated, and sensible, and therefore imprint themselves more easily and deeply on our imagination, for this reason I should recommend the reading of the lives of saints and excellent persons, were they not generally written so, that we have reason to desire somewhat more of the spirit of piety in the learned, and more of judgment in the pious, who have employed their pens on this argument.

 

 4. The immediate ends of discipline are, the subduing the pride of the heart, and the reducing the appetites of the body. By discipline, I understand whatever voluntary rigors we impose upon ourselves, or whatever voluntary restraints we lay upon our allowed enjoyments; and when I say that the humiliation of the heart, and subjection of the body, are the immediate ends of both, I do not exclude any other which may be involved in these, or result from them. Now of what importance these two things are, I need not show; for since all sin is distinguished in Scripture into the filthiness of the spirit and the flesh, it is plain, that the pride of the heart and the lust of the body are the two great causes of all immorality. And therefore these are the two great ends which the wise and good have ever had in their eye in all their acts of self-denial and mortification. This is sufficiently attested by the example of DAVID: “LORD, I am not high-minded; I have no proud looks; I do not exercise myself in great matters which are too high for me. But I refrain my soul, and keep it low, like as a child that is weaned from his mother; yea, my soul is even as a weaned child.” (Psa. cxxxi. 1—3.) Whoever thus mortifies the pride of the heart, whoever thus brings under the body, will soon find himself truly set free,* and master of himself; he will be able to run the way of GOD'S commandments, and to advance on swiftly towards perfection, and the pleasure and happiness that attend it.

 

 And to attain these blessed ends, we need not ensnare our souls in the perpetual bonds of monastic vows; we need npt expose ourselves by any ridiculous or fantastic observances. There is, I say, no need of this; for we may, as oft as we shall see fit, retrench our pleasures, abate of the show and figure of life; we may renounce our own wills, to comply with theirs who cannot so well pretend either to authority or discretion. And if these things cannot be done in some circumstances, without becoming fools for CHBIST; that is, without that lameness, that condescension, that diminution of ourselves, which will comport with the humors and the fashions of the world; here is still the more room for mortification, and for a nearer and more eminent imitation of the blessed JESTJS; provided still we decline all affectation of singularity; and. -when we practise any extraordinary instance of self-denial, we be ever able to justify it to religious and judicious persons, by the proposal of some excellent end. Fasting, indeed, is plainly described in Scripture; and though the obligation to it, with respect to its frequency and measure, be not the same OH all, yet all should some time or other practice it, as far as the rules of Christian prudence will permit.- -And I have often thought, that fasting should generally consist, rather in abstinence from pleasing meats, than from all; not the food which nourishes our strength, but that which gratifies the palate, ministering most directly to wantonness and luxury.

 

 For the better regulating of voluntary discipline, I propose, by way of advice, three things: I do not think it best to bring ourselves under any perpetual and unalterable ties in any instance of self-denial. There is a virtue in enjoying the world, as well as in renouncing it; and it is as great an excellence of peligioii to know how to abound, as how to suffer want. Nay, what is more, all voluntary austerities are in order to give us a power over ourselves in the general course of life. And lastly, I very much doubt, when once a man has long and constantly accustomed himself to any rigor, whether it continue to have much of mortification in it, or whether it so effectually tend to promote our spiritual liberty, as it would if we did return to it but now and then, as we saw occasion.

 

 (2.) We must not multiply unnecessary severities; and that no man may think more needful than really are, I observe here, that as there are very few who have not in their nature very considerable infirmities, so are there as few who have not in their fortunes very considerable inconveniences; and if they would apply themselves to the mastering of both these as they ought, they would stand in less need of the discipline of arbitrary austerities. There are many things, too trifling to be taken notice ofj which yet prove sufficient to disturb the quiet of most, and betray them to many passions and indecencies; nay, the weaknesses of good men are sometimes fed fay temptations of very little moment. Now, to surmount these temptations, and to frame and accommodate the mind to bear the little shocks and justles which we daily meet with, without any discomposure or displeasure, is a matter of great use to the tranquility of life, and the maturity of virtue. 

 

 To be able to bear the pride of one, and the stupidity of another; one while to encounter rudeness, another while neglect, without being moved by either; to submit to noise, disorder, and the distraction of many little affairs, when one is naturally a lover of quietness and order, or when the mind is intent upon things of importance; in a word, to digest the perpetual disappointments which we meet with, both in business and in the little projects which people of all stations and all capacities pursue; to sufier all the humors and follies, the errors, artifices, indecencies, and faults of those we have to do with, with that temper we ought, that is, with a calmness which proceeds, not from an unconcern for the good of others, but a just dominion over our own spirits: this is a great height; and to train ourselves up to it daily with much patience, vigilance, and application of mind, is the best discipline. Though I do not mean hereby to exclude all voluntary impositions; for in order to master the evils which we cannot avoid, it may be of good use now and then to form the mind by voluntary trials and difficulties of our own choosing.

 

 (3.) We must ever have a care not to lose the substance for the shadow, not to rest in the means, and neglect the end; being much taken up in discipline, without producing any fruit of it. For this is taking much pains to little purpose; travelling much without making any progress. But much more must we take care, in the next place, that the discipline we put ourselves upon, do not produce any ill fruit. To which end, we must carefully observe three things:—

 

 [1] That we keep to ~that moderation which spiritual prudence requires; neither exposing nor entangling ourselves, nor discouraging others by excesses and extravagancies.

 

 [2.] That our self-denial never betray us into pride or uncharitableness; for if it tempt us to overrate ourselves, and despise others, this is a flat contradiction to one of the main ends” of Christian discipline, which is, the humiliation of the heart.

 

 [3.] That we ever preserve, nay, increase, the sweetness and gentleness of our minds: for whatever makes us sour and morose, or peevish and unsociable, makes us certainly so much worse; and instead of begetting in us nearer resemblances of the divine nature, gives, us a very strong tincture of a devilish one. There is indeed but little reason why the look should be lowering, when the heart is filled with joy and goodness. A serene open countenance, and a cheerful grave deportment, best suit the tranquility, purity, and dignity, of a Christian mind.

 

 [4]. Lastly, Since meditation, prayer, and holy conversation are so necessary to quicken the conscience, excite our passions, and fortify our resolutions, it is as necessary so to model and form our lives, that we may have time enough to bestow on these. For they whose minds and time are taken up by the world, have very little leisure for things of this nature, and are very little disposed to them, and as ill qualified for them. As to conversation, as the world goes now, it is not to be expected that it should have in it any relish of piety, unless between such as have entered into a close and strict friendship. But the worldly man is a stranger to true friendship; it is too sacred, too delicate a thing for a mind devoted to the world, to be capable of. A regard to interest, to some outward forms and decencies, or the gratification of some natural inclination, may invite him to more familiarity with some, than others; but it is hard to believe that there should be any thing in such combinations, of that which is the very life and soul of friendship,—a sincere and undesigning passion, increased by mutual confidences and obligations, and supported and strengthened by virtue and honor. As to prayer, men of business do, I doubt, oftener read or say prayers, than pray; for it is very hard to imagine that a soul that grovels perpetually upon earth, that is incessantly solicitous about the things of this world, and that

 

enters abruptly upon this duty without any preparation, should immediately take fire, be filled with heavenly vigor, and transported with earnest and impatient desire of grace and glory.

 

 Ah! How hard it is for him who hungers and thirsts after the profits of this world, to” hunger and thirst after righteousness!” And, lastly, as to meditation, how can it be imagined that those whose minds and bodies are fatigued and harassed by worldly business, should be much inclined to it, or well prepared for it How should these men form any notion of exalted virtue, of devout and heavenly passion What conceptions can they have of the power and joy of the HOLY GHOST, of poverty of spirit, or purity of heart, or the diffusion of the love of God in our souls What ideas can they entertain of heaven, or of angelical pleasure and beatitude.' In a word, the religion of men intent upon this world, when they pretend to any, which too often they do not, consists especially in two things,—in abstaining from wickedness, and doing the works of their civil calling; and how far they may be sensible of higher obligations, I determine not. Good GOD! What a mercy it is to these poor creatures, that it is the fashion of their country to dedicate one day in seven to the service of GOD and their souls! But have not I often taught, that purity of intention converts the works of a secular calling into the works of GOD I have so; it is the doctrine of the Gospel; but, ah, how hard a thing is it for a worldly man to maintain this purity of intention! How hard a thing is it for a mind eaten up by the love and cares of this world, to do all to the honor of GOD! Let no man, therefore, that desires to be saved, take sanctuary in purity of intention, while he suffers the works of his secular calling to engross his soul, and entirely usurp his time. If secular works thrust out such as are properly religious, it will not be easy to conceive, how the power of godliness should be maintained; how any •wise thoughts or heavenly desires should be preserved in such men”; or how, finally, those who have utterly given up themselves to the wisdom of this world, should retain any true value for those maxims of the Gospel, wherein consists the true wisdom that is from above.