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For

much above the moral corruption of his nature by Perfection, as our Saviour was above the meannefs and humility of his body, by his glorious Transfiguration. Thefe two obfervations are of manifold 'ufe. many expect pleasure when they have no right to it; they would reap, before vir tue be grown up and ripened; and being more intent upon the fruit of duty, than the discharge of it, they are frequently disappointed and difcouraged. Others there are, who mistaking fome fits and flashes of fpiritual joy for the habitual peace and pleasure of Perfection, do entertain too early confidences, and inftead of perfecting holiness in the fear of God, they decline, or it may be, fall away through negligence and fecurity; or, which is as bad, the duties of religion grow taftelefs and infipid to them for want of that pleasure which they ignorantly or prefumptuously expect fhould conftantly attend them: and fo they are disheartened or difgufted, and give back; which they would never do, if they did rightly understand, that Perfection is a work of time; that a fettled tranquillity, an habitual joy of fpirit, is the fruit only of Perfection; and that thofe fhort gleams of joy, which break in upon new converts, and fometimes on other imperfect Chriftians, do depend upon extraordinary circumstances, or are peculiar favours of heaven.

heaven. Lastly, there are many, who have entertained very odd fancies about the attainment of Perfection; they talk and act as if Perfection were the product, not of time and experience, but of an inftant; as if it were to be infused in a moment, not acquired; as if it were a mere arbitrary favour, not the fruit of meditation and difcipline. 'Tis true, it cannot be doubted by a Chriftian, but that Perfection derives itself from heaven; and that the feed of it is the grace of God: yet it is true too, and can as little be doubted by any one who confults the gospel, and the experience of the best men, that we must watch, and pray, and contend, labour, and perfevere, and that long too, ere we can attain it. And whoever fancies himself rapt up into the third heaven on a fudden, will find himself as fuddenly let down to the earth again; if he do not use his utmost diligence to fortify his refolutions, to cherish the new-born flame, and to guard and improve his virtues.

3dly, 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 colours 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 God, and him

self;

felf; as if he were already entered into reft, and did actually fit down with Chrift in hea-· venly places; as if, in a word, virtue were no longer his task, but pleasure; as if he had nothing to do but to rejoice continually, nothing further to prefs after, nothing to combat, nothing to contend with: whereas the fathers generally, and all judicious modern writers, feem to place Perfection in nothing higher, than in a perpetual progrefs towards it; they look upon life as a perpetual warfare, and utterly deny any fuch height or eminence as is raifed above clouds and ftorms, above troubles and temptations. But to this I have feveral things to fay, which will clear my fenfe about this matter, and difpel all objections. First, I have defcribed the laft ftage of the Chriftian's spiritual progress, which I call a ftate of zeal, and in which I fuppofe the Chriftian to commence perfect; this, I fay, I have defcribed in the fame manner, and, as near as I could, in the fame words which the fcripture does. Secondly, I do not pretend any where to affert, that there is any ftate in this life raised above trials and temptations. Alas! the most perfect man will find it work enough to make good the ground he has gained, and maintain the conqueft he has won; much watchfulness and labour, much humility and tear, and many other virtues

are

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

doubt,

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

CH A P. VI.

Of the means of Perfection. Five general obfervations, ferving for directions in the ufe of gospel-means, and inftrumental-duties. 1. The practice of wisdom and virtue, is the best way to improve and strengthen both. 2. The two general and immediate inftruments, as of converfion, so of Perfection too, are the gofpel and the fpirit. 3. The natural and immediate fruit of meditation, prayer, eucharift, pfalmody, and good converfation or friendship, is, the quickening and enli

vening

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