often have I been moved to turn my thoughts with fome indignation on my own heats and commotions, while I have admired and bless the sweetness and the gentleness, the foftness and the calm, very confpicuous in an excellent friend? and when I have heard another mention his nightly praifes, and those divine thoughts which filled the intervals of his fleep, and made those hours that are so burthenfome to fome, the moft entertaining and delightful parts of his reft, how have I been inwardly filled with confufion and fhame? how have I upbraided and reproached myfelf, condemned the fluggishness of my days, the dulnefs and the wanderings of my foul by night? and I believe every fincere man muft find himself thus affected on the like occafions. For in this kind of reproof, which I talk of, there is fomething 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 demonftrates also that it may be done. Nor does virtue any-where appear with fo lovely and charming an air as in a friend. But after all, amongst all the benefits we gain by excellent friendships, we ought not to reckon this as the least, that it is one, and that an indifpenfable office of friendship, to admonish and reprove: For the reproofs of inftruction are the paths of

life, Prov. vi. 23. But then, that we may be capable of this bleffing, we must difpose our minds to expect and bear reproof: we muft ftrive after an humble and teachable temper; and we must invite and encourage our friends to this kindeft office; not only by unaffected requefts, but alfo by obeying their advice, pardoning whatever infirmity may be interfperfed with it, and loving them the better, as indeed they deferve: for there is scarce any better proof of their affection, prudence and courage, which they are capable of giving us.

2dly, A Jecond end of inftrumental duties is the increase of spiritual ftrength. Now fpiritual frength confifts in the power and dominion we have over our affections and actions: and it ftands upon two bafes; the reduction of fin, and the growth of virtue; whatever does weaken and reduce our propenfions to fin, whatever promotes the fubjection of the body, adds power and authority to the mind, and renders virtue more eafy and pleasant. And because virtues have a mutual connexion and dependance upon one another; therefore whatever promotes any one promotes all. But efpecially, whatever ftrengthens our hope, or quickens our fear, or enlarges our knowledge, and encreases our faith; this does confirm and

esta

establish our refolution more than any thing else. Faith is the root, fear the guard, and hope the fpur of all our virtues. Faith convinces us what is our duty; fear makes us impartial, diligent, and watchful; hope, refolved and active in the profecution of it. It being thus clear what our fpiritual Strength confifts in, it will be easy to dif cern by what means we are to gain it. But I can here only fuggeft those hints and intimations which the reader must upon occafion, as he needs, enlarge and improve.

1. Meditation is the first thing necessary. We must often furvey the grounds and foundations of our faith; we must confider frequently and feriously the fcripture topicks of hope and fear, fuch are the death of Jefus, a judgment to come, the holiness and justice, and the omniprefence of God: we muft diligently obferve the wiles and ftratagems of Satan, the arts and infinuations of the world and flesh, and mark the progrefs of fin from its very beginning to maturity; and all this with a particular regard to the corruption 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 Jejus, the virtues, fufferings, and crowns of martyrs. And, finally, if we will increase in strength,

upon

i.

we must practise this duty of meditation often, and we muft not fuffer our felves to be withdrawn from it, or be prevailed with to intermit it on any flight and trivial pretences. And because we are not always masters of our own affairs, nor confequently of our time; therefore ought we to have ever ready at hand, a good collection of texts, which contain, in few words, the power and fpirit of gospel motives, the perfection and beauty of duties, and the fubftance of advice and counfel: and to fix these fo in our memory, that they may ferve as a field for us to oppofe, as our Saviour did, against the darts of the devil, and as a fupply of excellent and ufeful thoughts upon a fudden: fo that in all the little interruptions of bufinefs, and the many little vacancies of the day, the mind, which is an active and bufy spirit, may never want a proper Subject to work upon; much less lofe it felf in wild and lazy amufements, or defile itself by vain or vicious thoughts. But we must not only take care that meditation be frequent, but also that it be not loofe and roving. To which end it will be neceffary to study our felves as well as the fcriptures, and to be intimately acquainted with the advantages and disadvantages of our conftitution, and our ftate; fo that in our meditations on the

fcriptures,

fcriptures, we may more particularly have an eye to thofe vices we are most obnoxious to, and thofe virtues which are either more neceffary, or more feeble and undergrown.

Next after meditation must follow prayer. Great is the power of prayer in promoting Chriftian ftrength and fortitude; whether we confider its prevalence upon God, or

natural influence upon our felves. If we confider the latter, what divine force and energy is there in the confidences of faith, the joys of hope, the earneft longings and defires of love, the tender forrows of contrition, the delight of praifes and thanksgivings, the adorations and felf-depreffions of a profound humility, and the refolutions and vows of a perfect abhorrence of, and holy zeal and indignation against fin! how do these things mellow and enrich the foul! how do they raise it higher and higher above the corruption which is in the world through luft! how do they renew it daily, and make it a partaker of the divine Nature! the repetition of the fame acts naturally begets an habit; an habit is the ftrength and perfection of the foul; for it is a difpofition ripened and confirmed by cuftom. How naturally then must prayer fortify the mind, ripen good difpofitions, or add ftrength and perfection to good habits! fince it is

I 2

nothing