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

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

not

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

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

keep

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

extir

extirpating, but difabling the enemy. But here I would have it well obferved, that the reducing the enemy to a low condition, is not always effected by an uninterrupted series of victories; for feldom is any fo fortunate, or fo brave, so wife, or fo watchful, as to meet with no check in the long course of a difficult war; 'tis enough if he be not discouraged, but inftructed and awakened by it. And to prevent any fatal difafter, two errors must carefully be avoided. First, A hafty and fond confidence in our felves, with an over-weening contempt and neglect of the enemy: and next, all falfe and cowardly projects of truces and accommodations: nor is the fitting down content with poor and low attainments very far removed from this latter. This is the second stage of the Christian's advance toward Perfection; and may be called the ftate of liberty. The third and last, which now follows, is the ftate of zeal, or love, or, as mistick writers delight to call it, the ftate of union.

The yoke of fin being once fhaken off, the love of righteoufnefs, and a delight in it, is more and more increased: and now the man proceeds to the last round in the fcale of Perfection. The wisdom, courage, and vigour of a convert, is generally at firft employed in fubduing his corruptions, in conquering his ill habits, G

and

and defeating his enemies; in watching over his own heart, and guarding himself against temptations. But this being once done, he is in full liberty to pursue the works of peace and love. Now he may advance from neceffary to voluntary acts of felf-denial, which before would have been putting new wine into old bottles, contrary to the advice of our Mafter, Mat. ix. 17. Now he may enlarge his knowledge, and exchange the milk of the word for ftrong meat, for the wisdom and the myfteries of it: now he may extend his watchfulness, his care; and whereas they were before wifely, for the most part, confined to his own fafety, he may now, like our Saviour, go about doing good, Acts. x. 38. protecting, ftrengthning, and refcuing his weak brethren; propagating the faith, and inflaming the bofoms of men with the love of Jefus and his truth. Now, in a word, he may give himself up to a life of more exalted contemplation purity and charity, which will be natural and eafy now, though it were not fo in the beginning. And this life is accompanied with peace and joy in the Holy Ghoft, with confidence and pleasure: now the yoke of Chrift is eafy, and his burden light; now he rejoices with joy unspeakable, and hopes full of glory. Now 'tis not fo much he that lives, as Chrift that lives in him: For the life which he now leads, is in

tirely